The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Lesson, (Morning) April 23, 2024.

Part 1: Rabash. What Is, “The People’s Shepherd Is the Whole People” in the Work?

Reader: Hello, we are learning from the article of Rabash. “What Is, The People's Shepherd, Is the Whole People in the Work?” You can find the article in the study material tab in the Arvut system. You can also send questions live. If you ask a question in the study hall, please make sure the microphone is close to your mouth and is loud and clear as you stand up.

Reading Article: (00:38) What Is, “The People’s Shepherd Is the Whole People” in the Work?

It is written in The Zohar (Beshalach, Item 68): “‘And Moses said to the people, ‘Do not fear; stand by and see the salvation of the Lord.’’ Rabbi Shimon said, ‘Happy are Israel that a shepherd such as Moses walks among them. It is written, ‘And He remembered the days of old, Moses is His people.’ ‘And He remembered the days of old’ is the Creator. ‘Moses is His people,’ since Moses was tantamount to the whole of Israel. We learn from this that the people’s shepherd is really the whole people. If he is rewarded, the whole of the people are righteous; and if he is not rewarded, the whole of the people are not rewarded and are punished because of him.’”

We should understand this in the work, where we learn everything in one body, meaning that both Moses and Israel are in the same body. We should also understand why if he is not rewarded, meaning the people’s shepherd, they are punished because of him. We learned that if the shepherd is righteous, the people are also righteous. But why should the people be punished because of him? What did they do that they are to blame for the fault of the shepherd?

It known that The Zohar calls Moses “the faithful shepherd.” Baal HaSulam interpreted that he was nourishing the people of Israel with faith. He said that man does not lack any power in order to be able to observe Torah and Mitzvot [commandments/good deeds] in full, but only faith. To the extent that he has faith, to that extent he can exert in the work.

He says in the “Introduction to The Study of the Ten Sefirot” (Item 14): “I once interpreted the saying of our sages, ‘He whose Torah is his trade.’ The measure of his faith is apparent in his practice of Torah because the letters of the word Umanuto [his trade] are the same [in Hebrew] as the letters of the word Emunato [his faith]. It is like a person who trusts his friend and lends him money. He may trust him with a pound, and if he asks for two pounds he will refuse to lend him. He may also trust him with all his property without a hint of fear. This last faith is considered ‘whole faith,’ and the previous forms are considered ‘incomplete faith.’ Rather it is partial faith.” Thus, we see that man lacks no power but only faith, and this is what gives man the power to work.

By this we can interpret what Rabbi Shimon said, “Happy are Israel that a faithful shepherd such as Moses walks among them.” It means that the people of Israel have within them faith, which is called “Moses, the faithful shepherd.” Then, since they have faith, they have the strength to engage in Torah and Mitzvot. In other words, within every person there is faith in the Creator, which is called “Moses, the faithful shepherd.” At that time the whole people are righteous, meaning that all of man’s organs, namely his thoughts and desires, which are called “organs,” and this is called “a people.”

This is the meaning of what is written, “‘And He remembered the days of old’ is the Creator. ‘Moses is His people,’ since Moses was tantamount to the whole of Israel.” We learn from this that “the people’s shepherd is really the whole people,” for the faith in man is the whole of man. That is, if he has the quality of Moses, which is called “faith,” then the whole people are righteous. This is why he says, “If he is rewarded, the whole people are righteous,” for “rewarded” means that his shepherd is faith, called Moses.

He says, “If he is not rewarded, the whole people are not rewarded and are punished because of him.” It is known that if there is a righteous, he protects the generation, and if there is no righteous, we can say that there is no one to save the generation. Yet, why are they punished because of him if he is not rewarded? Why is it the generation’s fault?

According to the rule that Baal HaSulam said, all the heaviness in the work of the Creator is only the lack of faith, since when a person is rewarded with complete faith, he yearns to annul before the Creator as a candle before a torch. Naturally, all his organs, meaning his thoughts and desires, follow what faith obligates him to do, they do it. This is why he says that if he is rewarded, all the organs are righteous, since thoughts and desires of the righteous extend from faith in the Creator.

Accordingly, it is obvious that if the people’s shepherd is not rewarded, meaning that his faith, which should be cleansed, meaning complete faith, yet he has only partial faith, as it is written (“Introduction to the Study of the Ten Sefirot,” Item 14), “the whole people are not rewarded.” This means that all his organs do things that are suitable for those without complete faith. “They are punished because of him,” meaning that it is not their fault that they have thoughts and desires unfit for one who has faith.

That is, if their shepherd had complete faith, the organs would listen to him and would have thoughts and desires of a righteous. This is why they suffer because of him, since he does not have complete faith. This is why such thoughts are born out of this shepherd.

Therefore, when a person wants to walk on the path of truth, he cannot say that he has worse qualities than others, and less intellect than others. That is, he cannot exempt himself from the work because he has a weak character or no talent. Instead, the only difficulty in the matter is the lack of faith. For this reason, a person should do all his work and all his actions in order to acquire faith in the Creator, for only this gives everything.

For this reason, when a person learns Torah or engages in Mitzvot, or when he prays, he should focus his thoughts on wanting reward for all his good deeds—that the Creator will give him complete faith. This is as it is written in the prayer of Rabbi Elimelech (“A Prayer before a Prayer”): “And do fix Your Faith in our hearts forever and ever, and let Your Faith be tied to our hearts as a stake that will not fall.” This is the meaning of “The people’s shepherd is really the whole people.”

In order to achieve complete faith, they said, “He who comes to purify is aided.” The reason is that since faith requires assistance from the Creator, and there is a rule, “There is no light without a Kli [vessel],” it means that it is impossible to fill up a place where there is no lack, which is called a need, namely a Kli, as he said, “there is no light without a Kli.”

In order to come to feel the need for faith, a person must first imagine what benefits he can derive through faith, and what he loses when he has only partial faith. First, he must depict to himself the purpose of creation, meaning for what purpose the Creator created creation. Then, he must believe in the sages, who said that the purpose of creation is to do good to His creations.

When a person begins to examine creation with his eyes, meaning which form of good and doing good he sees that the creatures are receiving from Him, the opposite view appears to man. He sees that the whole world suffers torments, and it is hard to find one person who can say that he feels and sees how His guidance is in the form of good and doing good.

In that state, when he sees a dark world, and he wants to believe that the Creator behaves with the world in Private Providence as good and doing good, he remains standing on this point, and all kinds of foreign thoughts come into his mind. Then, he must overcome above reason, that Providence is good and does good. At that time he receives a need for the Creator to give him the power of faith, so he will have the strength to go above reason and justify Providence.

Then he can understand the meaning of “Shechina [Divinity] in the dust,” since then he sees that where he should do something for the Creator and not for his own sake, the body promptly asks, “What is this work for you?” and does not want to give him strength to work. This is called “Shechina in the dust,” meaning that what he wants to do for the sake of the Shechina tastes to him like dust and he is powerless to overcome his thoughts and desires.

At that time a person realizes that all he lacks in order to have strength to work is that the Creator will give him the power of faith, as said above (in the prayer of Rabbi Elimelech), that we must pray, “And do fix Your Faith in our hearts forever and ever.” In that state, he comes to the realization that “If the Creator does not help him, he cannot overcome it.”

Now we can interpret what our sages said (Berachot 6b), “Any person in whom there is fear of heaven, his words are heard,” as it was said, “In the end, all is heard, fear God.” This is difficult to understand literally. After all, there were many prophets and righteous and great people, so why were their words not heard, but Israel remained in their state and would not listen to those who admonish? In the literal, there are probably many explanations to this.

However, in the work, where we learn the whole Torah in one body, we should interpret this verse. One who wants his body, meaning all the organs, which are the thoughts, desires, and actions, to be purely sacred, the advice for this, for the body to obey all his demands, is to obtain complete faith, which is called “fear of heaven.”

There are many degrees in fear, as it is said in The Zohar (“Introduction of The Book of Zohar,” Item 191), “Fear, which is the most important, is when one fears one’s Master because He is great and ruling, the essence and the root of all the worlds, and everything is considered nothing compared to Him.” Interpreting the words teaches us that there are three manners in fear of the Creator, only one of which is regarded as real fear: 1) He fears the Creator and observes His commandments so his sons may live, and he will be kept from bodily punishment or a punishment to his wealth. This is a fear of punishments in this world. 2) He fears punishments of Hell, as well.

Those two are not real fear, for he does not keep the fear because of the commandment of the Creator, but because of his own benefit. It follows that his own benefit is the root, and fear is a derived branch of his own benefit.

3) Fear, which is the most important, means that he fears the Creator because He is great and rules over everything. He is great because He is the root from which all the worlds expand.

It follows that the most important point about fear of heaven is to believe in the greatness of the Creator, for the greatness and importance of the Creator is the reason that obligates him to observe Torah and Mitzvot, and not for his own sake. It is as he says there, “And he will place his heart and desires in that place called ‘fear.’ He will cling to fear of the Creator willingly and eagerly, as is befitting and proper with the King’s commandment.”

When a person is rewarded with such faith, meaning that he feels in his heart the greatness of the Creator, the body and all the organs, meaning the desires, thoughts, and actions, annul before the King as a candle before a torch.

M. Laitman: (22:29) Are there any questions? Are there any questions?

Question (Petah Tikva Center): (23:00) How can a person reach complete faith?

M. Laitman: Complete faith?

Student: Yes.

M. Laitman: Well, he touches it here. It is great work, and it could be prolonged, that a person has to depict to himself the state where he is completely devoted to the Creator's desire. Then when he knows what it is, first he should learn what it is and get closer to it. Then he begins to become capable of seeing how he is advancing in that, and there are degrees in that. What should he do? Each time, to see more and more how the greatness of the Creator, the importance of the Creator determines all of his thoughts and desires, and ultimately it determines all the results of what he thinks about his state, about this world, et cetera. This means that the Creator should be as great and filling the whole of reality. It's not in the beginning, but a person should realize that this is the state that he is approaching. 

Student: In the work in the Ten, what point do I need to focus on?

M. Laitman: We need to focus on the point that the Creator causes everything, fills everything, determines everything, and a person in all of his moments in life, internally, should adhere to that force.

Question (Petah Tikva Center): (25:46) Yesterday in the meal we raised a prayer for the unity of the people of Israel. We also read an article in the lesson. In the whole first part of the article, Rabash dedicates to the dependence of the people of Israel in Moses. If the people of Israel are so dependent on Moses, who is that Moses? How to depict him within me, in our group? If our group is indeed Moses, then what actions should we do to become that righteous who can really change and affect all of Israel's destiny? 

M. Laitman: Moses is a special force that becomes revealed in the society, that is drawn to, that yearns for connection, that as a result of the general connection of the society, they reach the feeling of the force that exists among them, and this is how they reach contact with Moses. It's not simple, it takes a lot of time, and in this way there are many obstacles, even though they are all required, we need all of them, because without them we cannot advance to the goal. This is how it is, this is how we reach the state where we discover Moses. 

Student: Following in the article, he says that Moses himself, without the Creator's help, can't do anything. He says that in order to reach complete faith, he needs to be helped, to be cleansed. How to want to be cleansed or purified and make the step to receive the aid, the help?

M. Laitman: This feeling comes to a person's heart with desire, with urgency, it comes gradually. He begins to see in himself how he becomes more serious, more focused, more connected to the friends, and so on. It comes in the same ways that we learn, meaning through connection, through his connection with the friends; in this connection, he reaches the understanding of what is it that he needs to do. 

Question (Petah Tikva Center): (29:56) Following complete faith, Rabash writes here that once you reach complete faith, then it applies to the thoughts, desires, actions. He also compares complete faith with fear of heaven. This reminds the sentence that everything is in the hands of heaven besides fear of heaven. Does it mean that the only choice is if I each moment choose bestowal over reception? 

M. Laitman: Well, of course. This is the beginning of the work, yes.

Student: The degrees of faith that ultimately come to complete faith. What's the difference between partial and complete faith?

M. Laitman: One is partial and the other is complete.

Student: Meaning what's missing in partial faith?

M. Laitman: That it doesn't include within it all of the desires, thoughts, and plans of the person. 

Question (Petah Tikva Center): (31:28) It's written that the basis for faith is fear. What is fear?

M. Laitman: What is fear? It's not like in this world, but nevertheless it is similar. When a person is afraid of the Creator, that He is great and ruling and can do everything, that's on the one hand. On the other hand, He demands from the person only the right effort in order to reach the purpose of creation. And the Creator's governance will be over all of the created beings. It's the force that fills the world with its control and manages everyone.

Student: And he also sort of differentiates between the different forms of fear. There are fears of this world, and there is a fear that is towards the Creator. And one kind of fear serves the ego, the other form of fear serves the Creator. How do you switch the fear that serves the ego with that which serves the Creator?

M. Laitman: We raise the importance of the Creator and our work towards Him to a degree which is above everything. And then we are no longer capable of working for anything else besides the greatness and importance and glory of the Creator.

Student: Does it mean that I need to relinquish my egoistic fears and my ego to find the fear of the Creator?

M. Laitman: Again, the question.

Student: In order to achieve faith, do I have to let go of the fear that currently serves the ego? 

M. Laitman: Here, the question is actually a lot greater. How much fear can stop us in our development? And it doesn't allow us to develop and adhere to the Creator. Because fear, seemingly, separates between us and the Creator, and we need to reach the point where we are in adhesion with Him. So, we will need to learn more about it.

Student: Also, from the experience of working with the friends, the fear that serves the ego basically separates me from the friends.

M. Laitman: Yes.

Student: Meaning, that we have to make the effort together with the friends, in order to find the fear towards the Creator.

M. Laitman: Yes.

Question (Petah Tikva Center): (36:34) I wanted to ask, in relation to Moses, this need for faith, is it something that exists in the people, or only from the moment that Moses is there? I mean, what comes first, Moses, or the people's need for faith?

M. Laitman: First, we should describe what is Moses. What's Moses? A person? We don't see such a thing. A force? Some kind of discernment? Who is Moses? It's not a story that is being told. And also, that Pharaoh is a character, and Moses is too, and some others, perhaps. Meaning, Moses, for a person, should be something internal, very precious, that he can discover and cling to, and in such a way, get to adhesion with the Creator.

Student: This force of Moses, does it exist or, for what stage does a person begin to detect this force of Moses?

M. Laitman: What stage? That depends on his demand.

Student: His demand for what?

M. Laitman: Demand for the force that will accompany him close to the Creator, to get closer to the Creator.

Student: Because the title of the article also, The Shepherd of the People, is the Whole of the People.

M. Laitman: Yes.

Student: What does it mean that Moses is tantamount to the whole of the People?

M. Laitman: Because he's the loyal shepherd, he leads the people to the Creator. So, the importance of Moses is as the importance of the whole people, because without him, they all don't reach the goal.

Student: So, I'm coming back to my first question. So, what moves this process? What starts it? The force called Moses or the people's need for Moses?

M. Laitman: The need of the people for Moses. The need for Moses. That the people see, understand, feel, that without the loyal shepherd, they can't attain the purpose of life.

Student: Moses, this force, leads the people to what? What happens thanks to Moses? 

M. Laitman: Thanks to Moses, everything happens. There's no more than Moses.

Student: What is everything? Because here, Rabash wrote that in order to reach faith, you need to depict yourself the benefits from faith. What kind of benefits can you get from faith to the will to receive?

M. Laitman: That's a different thing, what you're asking now. Benefits or profits that we need to get from faith is that we achieve a need for adhesion with the Creator.

Student: With respect to Moses? 

M. Laitman: The Moses leads us towards it. He knows the steps forward, the paths by which we have to change ourselves so as to get closer to adhesion with the Creator. 

Question (Petah Tikva Center): (40:51) He writes that if Moses is rewarded, all the people are righteous. If Moses is not rewarded, all of the people are punished.

M. Laitman: Yes.

Student: On what does it depend, if Moses is rewarded or is not rewarded?

M. Laitman: The extent to which the people follow him.

Student: If all the people depend on Moses, the people depend on Moses, then what is the work of the people?

M. Laitman: The work of the people is to detect the actions of Moses and repeat them meticulously.

Student: Moses also depends on the people?

M. Laitman: Because without the people, he can't realize his role.

Student: Okay, another question about the point of faith that he writes about in the article, faith, what is exactly, a reward for previous work that one does, or is it a gift that a person receives unrelated to his efforts? For what is a person rewarded with receiving faith?

M. Laitman: A person is rewarded with faith by labor. 

Student: It's a reward for the work. I work and I receive faith.

M. Laitman: Let's say. Certainly, without efforts, you can't achieve faith.

Student: The efforts towards faith are that we make the Creator greater in our Ten, that He fills everything.

M. Laitman: Yes.

Question (Petah Tikva Center): (42:37) He writes here that in the entire article, it's about that we have to achieve the greatness of the Creator and faith, but there's also work to depict to oneself, what are the profits, the benefits from faith? What is the difference between one and the other?

M. Laitman: Say again?

Student: There is a matter of achieving the greatness of the Creator, achieving faith, and there is, he writes here, to depict to oneself what are the benefits, the profits from faith.

M. Laitman: Yes.

Student: What does that mean?

M. Laitman: Well, to depict to himself, a person yet doesn't get to that state. He only depicts it to himself. But that already moves him forward.

Student: It could be that also it's a result of the experience that we achieve some greatness, and then we think about it.

M. Laitman: Yes, yes. All in all, that's how it works.

Question (Petah Tikva Center): (43:42) What does it mean that a person yearns for faith? I understand, in the mind and in the heart, it can all go to the vessel of reception, meaning to fill up a different place, which is not faith. So, what is the difference between intellectual understanding or emotion that goes to the vessel of reception versus pure yearning for bestowal?

M. Laitman: Yearning for faith is that a person wants to adhere to the Creator, and he wants to be in that.

Student: A person who looks for that, that he hasn't reached that yet, can distinguish, can separate in his request between an egoistic request, and a request which is not egoistic?

M. Laitman: That depends on what degree he's in.

Student: On the degree that we're in, what should we look for?

M. Laitman: We should look for a connection between us that is tighter and tighter, to the point that we begin to discover the Creator in it. 

Question (Petah Tikva Center): (45:25) The distinction of the third fear is not clear. The first fear says that there is fear, actually, fear from the Upper Force regarding this world. The third fear says because He's great and ruling and governs everything, but even for that, in order to have the first fear, I need to believe that He's great and ruling everything.

M. Laitman: Yes.

Student: What's the distinction here between the third fear, where it actually takes us from Lo Lishma to Lishma.

M. Laitman: We'll learn that later on. That's not exactly how it works. 

Question (Petah Tikva Center): (46:32) He writes, because of this, when a person studies Torah, or he engages in Mitzvot, or he prays, he should focus his thoughts, that he wants a reward for all of his good deeds, that the Creator will grant him complete faith. It seems to me that it's very important in this quote. This quote seems very important. How do we do it? No matter what action you do, the inner demand should be for complete faith. Can you maybe explain this?

M. Laitman: Explain what?

Student: It feels a little bit like reason, or like religion. Sorry, no matter what I do, I ask for a reward. I have no idea what complete faith is. How do I get into it? What is this depiction that now I perform whatever actions I do, studying, or good deeds. I mean, like now, we're studying our Torah, right? How do I perform this action of focusing all of my thoughts on the fact that I want the reward of complete faith? How do we tie the action to this focus of our thoughts?

M. Laitman: What is complete faith?

Student: This is how it starts.

M. Laitman: It doesn't start. You're asking how to reach it. So, seemingly, it's clear to you what you wish for. So, how do you raise the demand that you want this, if you don't know what it is?

Student: I know how to say it in words, bestow all kinds of words that we use regarding complete faith, but how to truly bring this depiction closer so that indeed it will be…, because right now, like I said, it feels like religion, where we do something and we're rewarded with heaven. This is how I see it. Complete faith. I can't say these words, but how to demand that in every action? That's my question.

M. Laitman: Okay. We'll keep engaging in that, and it will become clearer to you.

Question (Belarus): (48:47) What is complete faith in the Creator?

M. Laitman: That is complete faith. That there is one Upper Force, Good That Does Good, greater than everything, and that this is how He orchestrates us, how He governs us.

Student: He continues with: How to work with complete faith in the Ten?

M. Laitman: That we have to find the right material and study it and advance accordingly.

Student: How to increase the greatness of the Creator in the Ten?

M. Laitman: To raise the greatness of the Creator in the Ten, that is by the friend's participation, that we're talking about it, studying it, revolve around it. 

Question (Latin 24): (50:06) They're asking what does it mean to feel the desire to bestow and how do we achieve that?

M. Laitman: The will to bestow is attained when we get closer to the Creator, then at some point we begin to understand that, that we have to replace the desire within us from a will to receive to a will to bestow. That we have to achieve that, that will to bestow. So, we pray, we do all sorts of exercises in the connections between us, and then we attain it.

Question (Women Heb 1): (50:53) If the Creator sends a person corporeal fear, can we use it in order to reach spiritual fear?

M. Laitman: Corporeal fear, I don't know what, what's corporeal fear? Fear of all kinds of incidents in this world that can happen to a person to reach spiritual fear, from that it could be, but in an indirect manner, that a person is afraid of something corporeally, and it grips him, and then through exercises inside the society, he causes himself to let go of the corporeal fear and move to spiritual fear.

Question (Women Rehovot): (51:54) What does it mean that a person should depict to himself that he is completely devoted to the Creator's will? How do you do that?

M. Laitman: To depict it, I can't say, It's to, to live inside that lie.

Question (Petah Tikva Center): (52:33) Questions about Moses: Who is Moses for us, for our group as the people of Israel, and who is Moses for the people of Israel who live in the land of Israel?

M. Laitman: Moses is this highest possible image of a human being. Meaning it exists in a form of a person and also is tied to the Creator, that well, if we speak more simply it's, it's the only person with whom the Creator speaks, meaning contacts directly. Moses is, there is no other force, other character or demand, if we can call it that way, well or a person that had such a degree as Moses had, that the Creator spoke to him, and brought him closer to Himself. That Moses is, it's something between the human and Godliness.

Student: Moses for us and Moses for the people of Israel are two different things?

M. Laitman: That is a force that exists both within us and in the Creator, and it is found to be a connector between us and the Creator; that's the Moses.

Student: It says in the article that the people should need Moses, that he'll come. I realize that we are yearning to awaken this force, we work on it, we want it. So, what should awaken the yearning for Moses in the whole of the people of Israel?

M. Laitman: There has to be a very great deficiency for such a mediator between the people and the Creator, such as Moses. It's a great lack. I don't feel that the people of Israel as of today are capable of finding such a desire.

Student: Our task is to raise this desire in the people of Israel?

M. Laitman: Our mission is that within us, a desire will be revealed for such a mediator, between us and the Creator as Moses.

Question (Petah Tikva Center): (56:49) I want to continue the question of the friend. Let's see if it works. If I come to the lesson and I have the goal of receiving a reward, an honor, or not to receive criticism from the friends, can we say that I came here with complete faith?

M. Laitman: Why?

Student: I'm asking. Because, let's say, if I come here to study, but my desire is that the friends want to talk about me incorrectly, or that I receive respect because I was here in the lesson, or here on the webcam, can we say that I came to work with complete faith? 

M. Laitman: No. Complete faith is a completely different thing. It's unrelated to what you're talking about.

Student: That's my question. What is complete faith? Because, I felt that this question, if you can help us to tune ourselves or direct ourselves to the precise point, what is it and what is it not, and then we can work with it, because, what should be…? That's really my question.

M. Laitman: I understand. I understand. Complete faith is... obviously, there's a very exalted definition for it, but actually, complete faith is that I'm willing to exchange all my desires, all my goals, all my behaviors, to the behavior of bestowal; complete bestowal.

Student: How does it feel?

M. Laitman: I can't say how it feels, and to bring you to such a feeling, that is done by the Creator.

Student: I see that Rabash is trying to describe it when he says, look, there is a fear, if you care for yourself, in this world or if you care for yourself in the next world, but there is something here where you understand that I think we have something there in this description of the third degree that he gives us that can help us to direct ourselves to be like, like this, wow, this is it, I don't want anything.

M. Laitman: I don't understand. What language are you, can you speak?

Student: Spanish if you want.

M. Laitman: Who do we have here in Spanish? No. Okay, so speak.

Student: I feel like our teacher Rabash is trying to show us the way. And I feel it's important for us to have this Northern Star, this pure intention. I feel that the whole matter of the exodus from Egypt depends on this. The question is: How to really feel it and experience it. I didn't come here to be on camera. I didn't come here to feel good. I came here for this reason.

M. Laitman: So, what's your question in short?

Student: How to say that I came here so that Moses that I have within me will be strong so as to follow him, so I will have complete faith?

M. Laitman: For sure you have a point in the heart and you have a desire around that, also a good one, that you want to implement the depth of your heart.

Student: But I also want to help other people. If I have this question, it means that this question exists in other friends. Maybe it can help us. Sorry if I'm interrupting, but I want to put it on the table. Because I feel like our intention is getting sidetracked here and there.

M. Laitman: By that you're right, that our intention gets scattered to all kinds of directions, but what can you do about it if we still can’t stabilize ourselves, also together and also towards the Creator, and also in our current state? Yes. 

Student: What to do?

Question (Petah Tikva Center): (01:03:18) Rabash is providing here a very clear technique, which is how to do it. He says, how to come to the need for complete faith. He explains it. He says, first of all, you have to depict to yourself what benefits you get from the state of The Good Who Does Good. That's what he says. Afterwards, you need to look at creation with his eyes, with his own eyes, and see that he sees the opposite. Then, when he sees that the world is dark, he remains standing on that point, and all kinds of foreign thoughts come into his mind, but he doesn't give up, and then he comes to a state where he demands that he needs complete faith. So, he understands that what he needs is complete faith. So, there are four phases to depict The Good Who Does Good, to open his eyes and see if it's real or not, to remain on that point and not give up. Then, in the end, he comes to a state where he really does beg for real faith. What I want to ask is, is it a person's personal work, or can we do this as an exercise in the Ten?

M. Laitman: All of our work is private work that a person has to do, but to do it while he is in the right environment. The influence of the environment on a person also has to be here, otherwise he can't succeed.

Student: I think the most challenging point here is to remain on that point and not get scattered. We were talking about scattering now. How do we remain on that point, because it's an unpleasant point. You depicted a state of The Good Who Does Good, the eyes see the opposite, then we shouldn't give up and remain on that until there is a demand for faith. How do we remain on that point? How do we insist on not blurring it, not with the help of friends, and…? 

M. Laitman: Why not with the help of the friends?

Student: That's what I'm asking. If we can do this as an exercise in the Ten, and then we can say, let's now do stage one, two, three, let's do it together.

M. Laitman: Yes.

Student: Can we do it?

M. Laitman: Of course you can do it. Of course.

Question (Petah Tikva Center): (01:06:06) To continue, we were talking about forces. I feel like the force that is here between us is the force of Rabash.

M. Laitman: Yes.

Student: I feel more and more how great he is, how he even managed to hide his greatness. Basically, it is constantly to open his books together between us, read, be incorporated, and use this force. It's the closest to us. It is probably the force of Moses that's hidden and hidden and hidden. In order to reveal it, we need to open Rabash. 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:07:13) Should a person be adhered to the Creator or to Moses?

M. Laitman: The Creator.

Student: Why is there a Creator, a person, Moses, between the person and Moses, when it's actually the Creator's Providence over us?

M. Laitman: Yes.

Student: Why is there this medium called Moses? Why does the Creator give us this Moses?

M. Laitman: He's more than a medium. He is the faithful shepherd, a faithful shepherd leading you to the purpose of creation, to the Creator, to the connection with Him. He's organizing everything, the whole path that you need to go through, from your current state to the complete adhesion in the Creator; that's the path where you follow Moses.

Student: How does a person locate Moses? How does a person locate in order to adhere to the Creator? How do we detect this guidance to see it is more palpable? How do we find Him more?

M. Laitman: That's a question. Let's ask everybody. Meaning, the question is actually how we can follow Moses?

Student: Yes, because the Creator gave him to us. Gave us to him. If we adhere to him, we can…? 

M. Laitman: Yes, so?

Question (Petah Tikva Center): (01:09:11) Every time there's a depiction of a Rosh and Guf, a head and body, what we decide in the head spreads to all the organs. In other words, if we constantly work by overcoming, to justify, to attribute everything to the Creator, to the Upper Force, who pulls us above the ego, above the illusions of this world into the connection in the Tens. So, this is what will spread in so we have to constantly lean to the side of merit to be in this work.

M. Laitman: Okay.

Question (Petah Tikva Center): (01:10:00) If I understand correctly, the process is that to get to complete faith, we first have to increase the importance of the Creator in attempt, which brings us to fear, and then we get from above complete faith. Right?

M. Laitman: Well?

Student: That means that in order to increase and increase the force of Moses, we have to focus on the greatness of the Creator. So, what we have to take from the lesson is only the sensation of the greatness of the Creator, and this is our connection to Moses.

M. Laitman: Well, you said it okay, I don't want to say yes or no. We'll scrutinize it. 

Question (Petah Tikva Center): (01:11:07) To follow Moses, we have to collect the deficiencies of our friends. But for now, I don't understand if it's the quantity of the deficiencies, or is it the new quality?

M. Laitman: I don't answer questions. I just want to hear the right questions. 

Question (Petah Tikva Center): (01:11:50) Moses, this force, in the biblical story, we see how he meets, how the Creator is revealed to him on Mount Sinai. I don't know the story exactly, but it's that biblical figure that they say didn't meet him face to face, and then he went up to Mount Sinai and brought us the Torah. We have to reveal the Creator. We are the Moses. There's None Else Besides Him. He's Good And Does Good. I think one of the most powerful writings is the article, There's None Else Besides Him.

M. Laitman: Okay.

Question (Kyiv 1): (01:13:20) How to depict the reward for work above reason correctly. In the Ten, for example, if we want to exalt this quality of faith above reason, working above reason, how do we channel it correctly and magnify it?

M. Laitman: Benefit from what?

Student: From work above reason, as Rabash advises here.

M. Laitman: How can I advertise it, publish it?

Student: That's exactly the question. How do we depict this benefit to ourselves of work above reason, and how do we bring it to the friends?

M. Laitman: The work in faith above reason lets you to get to a point, to even bigger desires to bestow, to even greater love towards the others. That's it. And also all the results that come from it.

Question (CzechSlovak 4): (01:15:05) Does attaining the fear of the Creator mean attaining complete faith? 

M. Laitman: Fear of the Creator is a component, one important component, from complete faith. But it's not the same thing.

Question (Europe): (01:15:43) Relating to, let's say, the previous question of the friends, can it be that faith is used to come to fear of God?

M. Laitman: Yes.

Student: Is there a relation, let's say, between, or a strengthening effect between fear of God and the force of faith? Are they interrelated to each other every time and again and again? Do they strengthen each other? 

M. Laitman: I guess. I guess.

Question (Kyiv 2): (01:17:06) It is written in the article that the third fear is to fear the Creator because He is great and rules over everything. In other places it is written that we are different from being..?

M. Laitman: Let's say so.

Question (Women MAK 67): (01:17:55) In the article of Rabash like in all the sources it allows us to find within us these forces, the force of Rabash, sorry, the force of Moses and the forces that contradict it. Within us we can work, it's inner work. It brings us to a state where in the Ten we  also begin to see it. And if at some point I work in the Ten, the actions in the Ten and I did them for respect, for my own benefit, now it's repulsive and here we see that we are working for ourselves. So, how in the Ten do we come to strengthening the force of Moses and resisting the forces that we receive for our own sake? 

M. Laitman: As for now, we won't be able to scrutinize it in a clear way, to separate it into components and then define what component belongs to what. But we'll learn it soon. When we'll learn about Providence in three lines.

Question (Moscow 1): (01:20:13) If, with the help of the point of Moses, we get the opportunity, the chance for redemption to all the states we go through, so is that considered the work of the Creator?

M. Laitman: Yes. 

Student: Why is it said that this is only the beginning? 

M. Laitman: Revelation of the Creator means revealing the quality of bestowal and the connection in us. 

Student: Why, when we begin to do this work on the point of Moses, to complete all our states, why is it not regarded directly, immediately as the revelation of the Creator? 

M. Laitman: Because it's not a revelation of the Creator Himself.

Student: So, it's only the beginning of the work? 

M. Laitman: Yes.

Question (ITA 1): (01:21:32) If Moses is a force that we discover within us, that fights against the ego, how is this force different from our point in the heart?

M. Laitman: I didn’t understand. 

Student: If Moses is a force we reveal within us that fights against our ego, in what is Moses different from the point in the heart?

M. Laitman: Let's say that Moses and the point in the heart are one and the same.

Question (Latin 1): (01:22:38) During the day we have little struggles by which the Creator tests our faith and from whom we are really afraid. Why does the resistance increase when we want to focus, concentrate in this way? 

M. Laitman: Because that's the nature of our ego. What can you do? The nature of the ego.

Question (Petah Tikva Center): (01:23:20) I heard that you asked us the question. You asked us how we can follow Moses and often when you ask us a question we don't answer it.

M. Laitman: Yes. 

Student: I wanted to emphasize that you asked us the question and maybe it's a suggestion, so maybe we can do a workshop around it in order to answer it.

M. Laitman: Which workshop? On what question? 

Student: The question you asked us. How can we find Moses and follow him? Well, okay.

M. Laitman: General question, workshop. 

Reader: How can we find Moses and follow him? 

M. Laitman: Great, okay. How can we find Moses and follow him? In the exact circle I'm in, mine, not mine, doesn't matter. Let's discuss it and implement it.

Workshop Question: (01:25:10) How can we find Moses and follow him?

Student (Petah Tikva Center): (01:25:17) If we heard that Moses, now with the question of the friend, we heard that Moses and the point in the heart are, let's say it's the same discernment, but what we have to do between us is enhance this place, enhance this discernment, enhance this special desire that pulls us forward, inward and elevates us above the level of the animate life to come to a state where we can meet the Creator face to face. 

Student (Petah Tikva Center): (01:26:00) I think that each one's connection to Moses is where he annuls towards the friends in the Ten. Then he can incorporate and when he annuls himself in the Ten, he also receives forces in a direction. Then it's just revealed to him what he needs to do, how to bestow to the friends. That means that he's following Moses. 

Student (Petah Tikva Center): (01:26:41) It's probably this inner guide that we have to find in the connection between us. Man's soul will teach him. I guess it's something that is revealed through our connection to the extent that we annul, try to incorporate in this general wave of the Ten, to clean as much as possible our intentions from any desire for myself, what's good for me, and constantly search for the place of annulment. Because in the place of annulment there is Moses who leads.

Student (Petah Tikva Center): (01:27:25) He writes that to follow Moses is to do what Kabbalists write and wait for a miracle. 

Student (Petah Tikva Center): (01:27:38) I will add to it and say that finding Moses in the Ten is to establish these two special parameters where on the one hand, we have the Creator and everything, He Is Good And Does Good and everything He sends to the Ten is good and only in order to advance us as a Ten toward Him. From that perspective, if we examine like scientists, Kabbalists, everything that comes to the Ten, that He Is Good And Does Good and only comes to advance us, then we can approach anything together as it is Moses, that he comes to lift us from the present state to the future state.

Student (Petah Tikva Center): (01:28:23) The point of Moses is the point of the center of the Ten, of the connection between us. It's the central point of our common heart, that I guess that through it we have the connection with the Creator and through it we also send our prayers and through it we get the answers. And it's just like yesterday in the meal, a friend asked Rav how to ask from within the Ten, and Rav answered that it's actually the most difficult thing, it will be in the end of correction. I guess we constantly have to hold on to this point of Moses, the most internal, central point of the connection between us and that will escort us all the way to the end of correction. I guess it will never let go of us, always take us ahead and we have to adhere to it.

Student (Petah Tikva Center): (01:29:32) It seems to me like Moses is the force that brought us here. Rav said the point of Moses and the point in the heart is the same thing, but he is small. So we just have to help each other raise it.

Student (Petah Tikva Center): (01:29:56) A friend is writing, finding what is the farthest from my ego is the point of Moses. 

Student (Petah Tikva Center): (01:30:05) The point of Moses is a man's connection to the Creator. It's what connects between them, also in the Bible, between the nation of Israel and the Creator. In order to find it, we need a need for the Creator. We need to want the Creator, and that we get in the Ten. Here the greatness of the Creator has to be in control, and then each one can find Moses inside, and all of us will find that point of Moses. We have to have a need for the Creator. 

Student (Petah Tikva Center): (01:30:45) It's impossible to reveal the point of Moses if not through the friends, through the examples that the friends give, through friends enhancing the importance of it. I heard from Rav in the lesson, that complete faith is actually to move away from all of my desires for my own benefit and approach the desires for bestowal. Maybe that's the point of Moses that pulls us in that direction. A person can't do it alone unless he's in such an environment that gives him an example, that talks about it. Otherwise, a person can't even have any thoughts in that direction. 

Student (Petah Tikva Center): (01:31:33) It's like what the friend said, that in the beginning he's weak and small, and maybe he had this one little pure desire, and gradually he has to be the faithful shepherd. He has to conduct or manage all of his desires, all of his thoughts, everything in man. Everything has to be for the benefit of the Creator, for the benefit of bestowal, to really, that a person gives all his soul to the Ten, everything he has. Then a person can grow and actually conduct everything that happens in a person. He gets this prism, this understanding, this perception to just follow everything and bestow with that faith.

Student (Petah Tikva Center): (01:32:46) Moses connects all the different forms that there are in the Ten, the different friends. Each one has his own character, his own approach to the path, and this is what's common, this is the general thing that directs us to the Creator. He's the one who accepts our complaints. It's the one who constantly says to the Creator, they won't believe me, just like in the story. But this is really that common force that by mutual annulment we want it to connect us and lead us. 

Student (Petah Tikva Center): (01:33:35) The question to scrutinize in our Ten is: Is this really what we want? Because sometimes…?

Reader: (01:33:49) As per the request of the friends, now we want to hear the answers from the Tens, the answers we've reached in the scrutiny, how we find the point of Moses and follow it. So a Ten that has an answer, here in the hall and in the world, please switch on your question marks or raise your hands. So, please, friends, Tens who came to a common resolution about how we find the point of Moses and follow it. Who wants to share? 

Student (Petah Tikva Center): (01:34:37) We were saying how the scattering of their concentration to keep the right intention where you can go deeper and more and more, that common concentration on that point between us, that's Moses, and the whole way, path to the Creator is revealed before us with the common effort, the common intention. 

Student (Petah Tikva Center): (01:35:12) The thing is that, well, I didn't even speak in the workshop, but the beautiful thing was that every friend who spoke basically, even if he didn't notice, said something from Rabash. I'm still reiterating that sensation that in order to reveal that force of Moses between us, it is actually paying attention to the friends, the Creator assembled everyone here, and basically, I just have to assemble all the friends together.

Student (Petah Tikva Center): (01:35:59) Yes, to continue that every friend that talked, it felt like the most pure point that's yearning for the Creator, the greatness of the connection. It just was speaking from every friend, and maybe the point of Moses is the connection between all those friends that are speaking, the pure points yearning to be above the ego just for connection. Connecting all those points together and giving it to the Creator like a bouquet that He will enjoy those deficiencies. That's what He needs from us, this yearning of the friends. 

Reader: (01:36:51) We'll move to the next part of the lesson. Before that we will sing a song together.

Song: (01:36:55)