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

Daily Lesson (Morning) April 20, 2024.

Part 1: Rabash. Article No. 11, (1988). What Are the Two Discernments before Lishma?

Reader: Hello, we are reading from the Writings of Rabash, the article, “What are the Two Discernments Before Lishma?” You can find the article in the Study Materials tab in the Arvut system, you can also send questions. If you're asking a question here in the hall, make sure you stand up, have the microphone close to your mouth and ask loud and clearly. Writings of Rabash, “What are the Two Discernments Before Lishma?” 

Reading Article: (00:56) What Are the Two Discernments before Lishma?

The Zohar, Exodus, asks about the verse, “These are the names of the sons of Israel who are coming to Egypt with Jacob; they came each one with his household.” Why does it begin with Israel and end with Jacob? It explains there in relation to the upper degrees. We should understand the meaning of the two degrees during the period of preparation, too, before a person is rewarded with Lishma [for Her sake]: “Israel” implies wholeness, since Israel is Li-Rosh [a Rosh (head) unto me], and Jacob is a smaller degree.

The order is that a person begins the work of the Creator in Lo Lishma [not for Her sake]. At that time the work he does is in practice, meaning without the intention, which should be to bestow. Therefore, in the practice, a person sees that he is making good progress, and each day his possessions of Torah and Mitzvot [commandments/good deeds] increase. A person feels that he is in a state of ascent, since he sees that he is rising in degree, meaning he sees that he is accumulating more each time.

In that state he receives vitality in his work from the Surrounding Light, which shines for everyone, meaning the light that shines for the whole of Israel, as it is explained (in The Study of the Ten Sefirot, Part 1) that the Surrounding Light shines even for the vessels of reception. Conversely, the Inner Light shines specifically to the vessels of bestowal, since the first restriction, which was over Behina Dalet [Phase 4], not to receive light within it, caused the light to depart from the Kli [vessel], for the light was shining in the interior.

Concerning the Surrounding Light, it is explained in Panim Masbirot that “The fourth is the Surrounding Light itself, since now Ein Sof [infinity/no end] illuminates bestowal from its place in remoteness from the place. That is, since the point of desire of Behina Dalet has been diminished and contained no will to receive, she lost her vessel of reception and could not receive within her the light of Ein Sof as before, and the middle point became removed from the light. For this reason, we call this “Removal of place to Ein Sof.”

This means that the light of Ein Sof shines as surrounding even in places where the Kli is still unfit to receive in order to bestow. Rather, this is called “restricted illumination.” Conversely, the Inner Light shines abundant bestowal, as explained there.

For this reason, in the state of Lo Lishma, a person feels that he is regarded as Israel. But when a person wants to begin the work of bestowal, meaning to have Kelim to receive Inner Light, when he wants to emerge from self-love, then he comes into the exile in Egypt. That is, then a person sees how he is remote from Dvekut [adhesion] with the Creator in equivalence of form. Instead, whether in mind or in heart, the Klipa [shell/peel] of Egypt governs.

In that state, he sees that he is far from being Israel. Instead, he is in a state of Jacob, a state of Katnut [smallness/infancy] from the words Akev [heel] and Sof [end]. In other words, he is in utter lowliness, seeing that each day, he is farther from the Creator and has no grip on Kedusha [holiness/sanctity].

This is called the “exile in Egypt.” This is the meaning of Pharaoh coming to a person and asking, “Who is the Lord that I should obey His voice?” That is, each time, thoughts of Pharaoh come and ask him this question, and a person has but one counsel, to cry out to the Creator to help him out of these thoughts, which are a concealment that hides the faith in the Creator. This is also called Metzar-Mi [narrow/distress-who], when Mitzraim [Egypt] ask, “Who is the Lord that I should obey His voice?” This is Metzar-Yam [narrow-sea].

In that state, he is always in doubt. This is the meaning of the words, “who are coming to Egypt,” meaning Metzar-Koh [narrow/distress-Creator]. “With Jacob” means that they have come to the degree of Akev [heel], the Sof [end] and conclusion of Kedusha [holiness/sanctity], which they felt in the Koh [Creator] when they had to take upon them the kingdom of heaven. They regretted not being able to do so because of the questions of Pharaoh, King of Egypt, who governed them with the “who” and “what” questions, which are regarded as “mind” and “heart,” meaning “Who is the Lord that I should obey His voice,” and “What is this work for you?”

This is the meaning of the words, “From the narrow place, I called on Koh [the Lord].” The prayer is because they suffer troubles from the Egyptians, as it is written, “And they cried out to the Lord in their distress; He will save them from their afflictions.” It is known that Tzar [narrow/distressing] means narrow in Hassadim [mercies]. That is, they could not engage in bestowal. In other words, when they wanted to take upon themselves the kingdom of heaven—called Koh—in order to bestow, they felt narrowness [also troubles], that they could not do anything in Hesed [mercy].

The difference between bestowing and working in order to receive is great. When we want to use the vessels of reception, we can derive delight and pleasure from the fact that sparks of light were placed in the Klipot [shells/peels], called “vessels of reception,” from the beginning, so that the world would exist. For this reason, when a person wants to use the vessels of reception, he has a place from which the pleasures called “slim light” extend and shine in the world so it may exist.

But when a person does not want to use the vessels of reception, but he has not obtained vessels of bestowal, he is in an uncomfortable state. He still does not have the place from which to draw delight and pleasure. Hence, when he wants to work in bestowal and receive delight and pleasure in vessels of bestowal, since he still does not have vessels of bestowal, when he feels the exile he cries out, “From the narrow place, I have called on Koh [the Lord]; answer me in the wide expanse, Koh.” “Wide” means expansive in Hassadim, when the Creator helps him with the quality of Hassadim, meaning gives him vessels of bestowal.

This is regarded as emerging from the exile in Egypt and entering redemption, in that now he can work in order to bestow because he already feels the importance of the greatness of the Creator, since he has vessels of bestowal, called “equivalence of form.” This is so because when the Creator gives him the expansion of the vessels of bestowal, the Tzimtzum [restriction] and concealment are removed from him, which he had through the power of the control of the Klipa of Egypt with their questions and dominations. Now, however, he receives the kingdom of heaven not as something “narrow,” as before, but “expansively.” This is the meaning of “Answer me in the wide expanse, Koh.” At that time it is regarded that he has been rewarded with work Lishma.

It follows that we should make two discernments in the work even before we achieve Lishma. The first is Israel, when he feels that he has wholeness, as in Li-Rosh [a head unto me]. This applies to the work of the general public, at which time he receives the general surrounding, which shines from afar. That is, even when a person is still remote from the Creator, meaning he is still immersed in his will to receive for himself, even in this Lo Lishma there are pleasures that are mixed together with his work. These are pleasures he receives from other people who respect and honor him, etc., which he receives from people because they know that he is working for the Creator. Here he receives the pleasure of “slim light,” which is given to corporeal pleasures, which are generally called “envy,” “lust,” and “honor.” Because of it, they feel themselves as whole, as Israel.

The second discernment is when he begins to enter the work of Lishma. At that time he begins to go down to the exile in Egypt, and the body begins to betray the person and does not let him do this work by asking all kinds of questions that cannot be answered within reason, while above reason, a person cannot always overcome it. At that time he begins to feel ascents and descents because each time, he is shown from above what is the work of bestowal and not for his own sake. Although every person understands this, when it comes from above, when he is given the understanding, he comes to feel it. This is when the work with “mortar and bricks” begins, when they feel the hardships of the enslavement of the exile.

According to the above, we should interpret “And the king of Egypt died.” This pertains to the work for their own sake, called the “Klipa of the King of Egypt.” They have stopped working for him, meaning they felt that working for themselves, called “the control of the king of Egypt,” is regarded as death. Instead, they took upon themselves to work for the sake of the Creator, but then they had no power to work because the king of Egypt governed them.

It follows that they do not want to work for their own sake, yet cannot work for the sake of the Creator. This is the meaning of the verse, “And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.” That is, what is the meaning of “and they cried out”? It is that “their cry rose up” pertained to “God from the work.” That is, the fact that they wanted their work to be for the sake of God and not for their own sake, but could not do the work, this was their cry.

It is known that there is no light without a Kli. In other words, it is impossible to give something to someone by force, as it is known that there is no coercion in spirituality. Therefore, when a person regrets and suffers pain and suffering from not being able to emerge from self-love and work only for the sake of the Creator, he cries out to the Creator to help and give him what he wants. That is, if the Creator gives him this: the ability to revoke his own authority and annul before the authority of the Creator, for he wants only the singular authority to be in the world, namely the authority of the Creator; this is his only salvation. This is considered that he has a Kli and a need for the Creator’s help.

This is the meaning of the words, “And God heard their groaning.” That is, once they had a Kli, which is a desire and need to have the ability to work for the sake of the Creator, then comes the time when “God heard their groaning,” meaning that then the redemption began—delivering them from under the afflictions of Egypt.

However, it is known that we must walk on two lines, meaning on the right line, too. This means that a person must thank the Creator for letting him see what he was lacking. In other words, the fact that his suffering is from being remote from the love of the Creator, that these are his troubles and pains, whereas other people, the Creator does not give them this suffering, but their troubles and suffering are from being unable to satisfy their corporeal needs, which pertain to self-love, meaning that they are as beasts and have no idea of anything other than self-reception. For this they were in gladness and gratitude to the Creator.

However, this is hard work, since the left line cancels the right line. Hence, there is always new work to rebuild it. This is the meaning of the words, “And they made their lives bitter with hard work with mortar and with bricks.” Their work was with Homer [mortar], meaning on the left line, when they saw the gravity of their situation, how remote they were from the love of the Creator. Afterward, the work on the right line is to be in gladness because the Creator showed them the truth about the state that they are in. This is called Levenim [bricks].

Question (Petah Tikva Center): (22:44) The first restriction happens in the transition from Phase 1 to Phase 2, or after Phase 2? 

M. Laitman: What is Phase 1 and Phase 2? 

Student: The first phase is Israel, when he's immersed in the will to receive Lo Lishma, and the second is that he begins to come out of exile. 

M. Laitman: And what is the first restriction? 

Student: The first restriction, he mentions that it's not clear. That's it. Is it in the transition from the first phase to the second phase? 

M. Laitman: But what is the restriction itself? 

Student: Restriction is, that you have a desire but you don't want to receive, you restrict the desire. 

M. Laitman: Yes, let's say so. 

Student: And you still have no attainment of bestowal, you haven't attained that. 

M. Laitman: Okay, so when does that take place? 

Student: Then probably in the transition from the first to the second phase, if I understand correctly.

M. Laitman: So, what are you asking? 

Student: I want to ask if indeed the first restriction happens in the transition from the first phase to the second phase, if I understood correctly or not. 

M. Laitman: What do you think? Well, help him. 

Question (Petah Tikva Center): (24:35) To me, it seems that it's before, because he writes it's Li-Rosh, meaning you have to have a state where you're no longer using the vessel of reception, you aim for it in some way but not even in potential because you don't have vessels of bestowal yet, you just more wish to be in that state. 

M. Laitman: Is this what everyone thinks? 

Question (Petah Tikva Center): (25:17) The first restriction he depicts here is before the whole process of development, after the phase 1 through 2, 3, and 4, when Malchut is distinguished, is discerned, and then it restricts itself, meaning the feeling of the Giver and the lack of equivalence of form with Him, so he restricts himself and distances the light, that's the first restriction before working in vessels of bestowal again and all that scrutiny.

M. Laitman: So, this is a scrutiny, it's a restriction that doesn't come from Above but from below? 

Student: Yes, the feeling of contrast, oppositeness to the light. 

M. Laitman: Okay. Does everyone agree? 

Question (Petah Tikva Center): (26:16) I think this entire article is before the first restriction where one does not see clearly, doesn't have the actual strength to work. He just discovers that on the one hand he doesn't want to continue receiving but he wants to bestow, but he doesn't have the strength to bestow yet, it's not restriction yet, restriction is already the exodus from Egypt itself, here is like the preparation. In short, it's a force from above that he receives after this whole preparation, to truly not use the will to receive. 

M. Laitman: This is when they come out? 

Student: In the exit, yes.

M. Laitman: Okay. There are no other questions? 

Question (Petah Tikva Center): (27:24) What is the work in mortar and bricks? He adds that at the very end it's to work with mortar and the bricks, what does it mean? 

M. Laitman: Mortar and bricks means the work in the will to receive. It's the work that they have to do in Egypt, where it is impossible to be a receiver, but rather, they always have resistance.

Question (Petah Tikva Center): (28:13) This work, that the king of Egypt died, this comes from the work in this first phase that he says, that there are still no vessels of bestowal or we already begin to work with the intention to bestow, we want to enter that and then the king of Egypt dies. How does it work, how does it happen? We continue the same aspect of the work when the king of Egypt is there and then they are fed up with his control, or they start working with the intention to bestow and then there is this contrast in the dissonance in the feeling?

M. Laitman: Well, what do you think?  I think that they didn't understand your question. Yes, they didn't understand your question. 

Student: He writes the second phase is when he starts entering the work of Lishma. Then it says, according to the above we should interpret that the king of Egypt died, meaning this pertains to the work for their own sake called the Klipa of the king of Egypt. They've stopped working for him, meaning they felt that working for themselves, called the control of the king of Egypt, is regarded as death. So the question is, whether from the work they worked for him, the king of Egypt died, or when they started working in order to bestow? 

M. Laitman: They started to work already in order to bestow?

Student: How do they start working in order to bestow when the king of Egypt still controls? What kind of force leads them, how do they see that it's possible otherwise? 

M. Laitman: The king of Egypt was replaced, right? There was the old king of Egypt, now a new king arose in Egypt. 

Student: What does it mean about the form of the work, what has changed? 

M. Laitman: Well, you should say. 

Student: How while there is a king that rules in a form of a will to receive we begin to work in a different nature, different character? 

M. Laitman: Well, what do you think? Guys, you're not participating. 

Question (Petah Tikva Center): (31:25) Pharaoh, basically, is always there. It's just the attitude of those working for Pharaoh changes, so it feels like death working for Pharaoh. 

M. Laitman: Yes.

Question (Petah Tikva Center): (31:48) It turns out that in the beginning he describes that there are stages in Lo Lishma as well. The first stage of Lo Lishma where a person feels Israel, he feels good, great, he feels his will to receive, that's the first king of Egypt. Then a person, probably because of the point of the heart, the influence of the environment, he doesn't open it up there. A person begins to feel that he doesn't want to do this, he wants to start working for the Creator, then the first king of Egypt dies and the second king of Egypt, from which he suffers, arises. So he already feels exile, so to speak.

Question (Petah Tikva Center): (32:43) I have a question in the same direction. He writes here, and it turns out that for their own sake they don't want to work, and for the sake of the Creator they can't work. So it's like, it comes out of this sentence that they're not under any control, not under the control of the will to receive, not under the control of the will to bestow. So what is that? How can there be such a state where they're not under some control? 

M. Laitman: In between, yes. 

Student: Such a thing exists?

M. Laitman: As he says, that it is possible. They already left the previous governance  and haven't yet reached the new force.

Question (Petah Tikva Center): (33:59) Where does the transition, that suddenly they have a deficiency to work for the sake of the Creator, where does it come from? 

M. Laitman: They are in Egypt, which means in the will to receive that shows them each time how much those who do want to get closer to the Creator, how much they're the opposite of their own goal. 

Student: And it appears to them that they have to work purely for the sake of heaven, it actually appears that way? 

M. Laitman: It is revealed to them gradually. 

Student: It sounds to me like if there would not be the sages, I wouldn't think about it. If I wouldn't read Rabash, that Lishma is important and so forth, I wouldn't think of it. If it doesn't come from faith in the sages, then how does it appear that you really need to be purely for the sake of heaven? What's the kind of work that man and the Ten need to do so they discover it's something important and that's what they have to go for? 

M. Laitman: You're right but let's hope that soon you'll be rewarded with seeing that this is how it is. That even people who are immersed in this world suddenly decide that there is no other life except for the attainment of Godliness.

Question (Petah Tikva Center): (36:03) Also, following on the transition from the first to the second phase, what can speed it up because as he describes here, it's an uncomfortable situation. He doesn't want to receive any more, but he hasn't attained the vessels of bestowal yet, so what can speed it up? 

M. Laitman: Incorporation with the Ten. This greatly accelerates the development. 

Question (Petah Tikva Center): (36:44) Also in this article, it turns out that Rabash tells us we have to reach some cry to the Creator and it's the only advice that exists, but at the end of the article he writes that their work was in the matter, meaning in the left line. They saw the severity of their state, how far they are from the Creator, and then the work of the right line, to be in joy from the Creator showing them the truth, what state they're in. So, it means that you cry, and then you receive some insight and gratitude to the Creator, but the cry disappears ultimately. The Creator showed me the severity of my state, I'm now happy and joyful, and then…?

M. Laitman: What are you happy about, that you're in a grave state? 

Student: That the Creator showed me the truth now. 

M. Laitman: But from that the situation didn't change.

Student: Exactly, so how do I continue from here? I cried the first time from the suffering and understanding I'm far from the Creator, now I have to move to the right line, be thankful for it. So, I'm thankful, but it basically diminishes my cry because now I have some closeness to the Creator again. 

M. Laitman: What is the nearness to the Creator about? 

Student: From showing me the truth that I'm in distance from Him, but now I have some gratitude. 

M. Laitman: What gratitude, because He opened up for you even more that bad state that you're in?

Student: He shows me the truth, yes, that I'm still not working where I'm supposed to work. 

M. Laitman: You didn't wait for this state to be revealed, you were waiting for something else.

Student: Right, I cried before. 

M. Laitman: So, why are you happy with the state that was revealed? 

Student: That's exactly my question, why does Rabash say it? Why do I have to work in this way to discover that I'm far, far, that's my left line and now also be thankful for it, being the right line in wholeness that I'm shown the severity of the state. How does it help me, how do I advance forward? 

M. Laitman: You don't have an answer. 

Student: No, because I don't want the cry to end. I understand that I have to be in a prayer all the time, there's this gratitude, that's where you're kind of being calmed down a little bit. 

M. Laitman: Why are you pacified, what did you achieve? 

Student: Because now you discover it through the Creator. He gives you the understanding that I'm distanced and I need to be joyful because He gave it to me, there is a Creator, He's great and He does everything, I should be grateful now. So I really am, because He gave me this feeling, so it makes my cry disappear. 

M. Laitman: Yes.

Student: So, how do I continue? 

M. Laitman: What does he write there?

Student: That's where the article stops. 

M. Laitman: So, what happens to us after a person discovers that he's in Egypt? 

Student: That he's far, that there's a Creator, there's everything but he's told, you're far from Me and be happy about it because I showed you that, keep that wholeness. 

M. Laitman: What kind of wholeness is it? 

Student: Of the right line, he says, Rabash writes. 

M. Laitman: Is this the right?

Student: That's what he writes here, that then you move to the right line, to be in gladness because the Creator showed them the truth, and this is called bricks.

M. Laitman: Anyone else wants to add?

Question (Petah Tikva Center): (41:37) Following a friend's question, maybe it's an incomplete state like he writes here, that they make their life bitter with this work of always going from left to right, it's hard work. 

M. Laitman: So, what are you happy about at the same time? 

Student: They discover the deficiency, so they’re happy about that at first but then they have hard work and they’re shown their own state, and that's the difficult work, so I don't know what makes them glad or happy afterwards. 

Question (Petah Tikva Center): (42:24) They're happy because in the work between left and right they make a vessel for the Creator's help. He writes that when he's on the left, he can only be on the left, and then he moves. He writes that he moves to the right, where he is looking for the wholeness, to build the wholeness each time and the left line helps building this greatness of the Creator actually, but only when he has suffering,  when he feels distanced from the Creator. So it turns out that the work on both the left and the right creates within the person an increase of the Kli each time, and that's very joyful for someone who's on the path. 

Question (Petah Tikva Center): (43:28) He says that because of the troubles in Egypt they'll raise a prayer, but that prayer is incomplete without the right line. So if we're on the left or the right, then it's an incomplete state. Can there be a state of gratitude while feeling the cry and the other way around? Can there be a state when it's one inside the other? 

M. Laitman: When he cries out but he's also happy. 

Student: He's still in that state but he doesn't let go? 

M. Laitman: So, is there a solution to all of these things, or no?

Question (Petah Tikva Center): (44:39) To answer the friend, first of all, when he cried the first time, the cry was probably not truthful but he's stuck now, what do we do? We have to move to the right line because the right line, you're given a force to work differently, otherwise you'd stay in the same state. And so gradually the Creator raises him from left to right and left to right so that the cry will be truthful. 

Question (Petah Tikva Center): (45:22) I think all the joy here is in the recognition of the evil inclination. A person finally discovers that he's in Egypt and all his desire is really in order to receive, and that brings him joy because he has a true need to turn to the Creator. Like Baal HaSulam writes, I'm happy in the wicked that unfold because without it I don't have a need. Here he feels a true need, that only the Creator can help, that brings him joy. 

M. Laitman: You're speaking correctly.

Question (Petah Tikva Center): (46:04) Maybe we'll add another dimension here in terms of the Ten. They're in different states in the Ten, one is in joy, one is in pain, and they help each other do the process much faster, then it changes, and in all the states, each one goes through them in himself but the power of the Ten is such that it doesn't let the person rest, and that's where the solution lies. That if one goes through a state, and then another state, and another state, you could even just stay there too. This helps him come out of the state because he sees the other friend in his state and so forth, and  otherwise he'd have no discernment of that. So in short, there are things here that only in a Ten you can solve.

M. Laitman: Yes. 

Question (Petah Tikva Center): (47:12) The impression I have is that a person reaches the path, that it takes him a few years to stabilize his life with respect to the path. With his qualities and his abilities he seemingly builds for himself a certain routine, where he's on the path, he's doing the maximum he can, and a few, after some time that's him. It's the same with the Ten, when it comes together, it builds certain orders, a certain routine and after a while it becomes stabilized and it becomes a routine, but we do work, it's not that I'm disregarding it. Then it seems like if there are no external blows, then the Ten can't be accelerating. So far, was I able to convey the feeling? 

M. Laitman: You're telling us from life, from experience? 

Student: Yes, but it's been like that for years, so my question is, if we look at the system objectively, this outcry and they sighed, is this something that has to come from the desire of the Ten, that they really managed in acceleration to lift each other to such an outcry, or does it have to come from external blows? On the side of the system, can it be either one or is only one of them going to work? 

M. Laitman: It usually works in both ways. 

Student: I really feel that this is the greatest point of frustration, that really in Achishena, in hastening, I mean, as much as we try really to elevate it, in the end there is some routine of the Ten, really, and each one does a lot in inner work, in external work, but somehow it becomes stabilized. This is the Ten, this is the friend, and after a few years it doesn't seem like it is possible to add anything else without blows. 

M. Laitman: Yes.

Question (Petah Tikva Center): (49:32) Regarding the gladness, Rabash writes that they know about nothing more than self-reception, and they were happy about that and gave gratitude to the Creator. So the gladness stems from the fact that the person is not occupied any more about self-reception, he settles for little, a necessity, he is no longer chasing after corporeal pleasures, is that where the gladness comes from? 

M. Laitman: Well, let's say so.

Question (Petah Tikva Center): (50:10) About this transition to gladness, in the beginning the person tries, he works and he feels that he is working with the vessel of reception, and there he receives some illumination and then he realizes that he is far from the Creator, all of his work didn't really bring him any closer, he remained far away. And there, there is some point where maybe he is talking about it in Shamati 8, about What Is the Difference Between a Shade of Kedusha and a Shade of Sitra Achra, the other side, where he says that a person makes some transition. Again, I'm not sure how you do it but a person starts to work above reason. Ah, this is the point where I can now work above reason, because the Creator is the One who orchestrated this whole game, this whole reality. Then I find some connection with the Creator because why do I care as he says in Shamati 8, why do I care that there are shades in reality, the Creator arranged it, so this is the sweetening of this story. The transition to the right line, and here, I'm asking, I'm not stating it, I'm just, I don't understand it, but is the transition to the right line, is this the above reason, is that the first action that a person performs above reason, and then he manages to reach this wholeness, where it wasn't clear what kind of a weird wholeness it is, where he doesn't feel good because he's far away from the Creator but still he's in wholeness? I'm asking. 

M. Laitman: I hear you, I'm hearing, we'll see.

Question (Petah Tikva Center): (52:02) The questions of the friends and what all the friends said, I came to the following understanding, please help me if I'm in the right direction. In the beginning it says and they sighed, meaning from the left side, then they receive an awakening from above and they receive revelation of their distance, that they're far away, then they shift to the right line and then they give gratitude, this is the filling, and again there is a lack on the left line and they cried out, and again there is an awakening from below which is the filling, the second filling, and there is gratitude for that. 

M. Laitman: This we're going to have to, we're going to have to unpack that. 

Question (Petah Tikva Center): (53:14) The joy comes from the fact that a person,  after so many doubts and lack of clarity suddenly discovers a very precise state that he writes about, that they do not want to work for their own benefit but they cannot work for the benefit of the Creator. Maybe the joy comes from that, that this state is finally clear.

M. Laitman: But what's the solution? He doesn't have anything in his hand, not bestowing, not receiving, nothing. 

Student: He already knows. Here there is really the question, the question is more about that he cannot work, that he understands that he cannot work for the benefit of the Creator. 

M. Laitman: Yes.

Student: Why does he believe that he cannot? He knows that the ego will always tell him that you cannot work, so how does he know that he truly cannot work for the Creator? 

M. Laitman: According to his qualities, his forces. If he makes the calculation then he's right, he can't.

Student: And that's it? 

M. Laitman: That's not it, there's more forces, that if they appear, then he will, he will succeed.

Student: Can I ask about the last point? What does he understand that it's, why it's not good for his own benefit? What does the person understand already that if it will be for his own benefit then it's bad? 

M. Laitman: Because he will be completely in contrast to the Creator. 

Student: He really understands, he feels what the Creator is, what is this quality? 

M. Laitman: He begins, by that he begins to feel it.

Student: By that he knows that anything which is for his own benefit distances him from that. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (56:00) There's a feeling, because he was talking here about the surrounding light and the inner light, and there's a feeling that the surrounding light actually gathers all of us here. It's as though there is an ability or a desire or a request that we can activate this inner light, it's as if the surrounding light did its work and now our work is to use this inner light, so how do we continue? We're in the lesson now and how do we, what is it, a request, a desire? Does it mean to enter into this inner light because in the end it will scrutinize everything, that's what it feels like.

M. Laitman: Based on what you need to connect in order to keep going. The connection is in, the continuation is in connection, that's clear but revolving around what? 

Student: Around the same goal? We have to converge on the same goal. I'll say what the problem is also with regard to this inner light. There's a feeling that the Ten doesn't let me get in because I have to annul myself, without annulment there's no possibility to even begin to enter this inner work, and this annulment, also in that I depend on the Ten. Like the friends sometimes say there is like a knot here, on the one hand you do want to enter into the Ten but it doesn't let you get in because you need annulment, but in order to annul you must have the force of the Ten, so how do we get out of this state? 

M. Laitman: Can someone help him? 

Question (Petah Tikva Center): (58:08) Rabash writes that there's only one counsel, to cry out to the Creator. 

M. Laitman: That's always true. 

Question (Petah Tikva Center): (58:22) Maybe in the Ten he appreciates the value of the labor is a reward which is against our nature, but in the Ten we have to increase the importance of something which is against our nature. Because the friends are great, it will always compete with our nature. It's like a shortcut in the system until the Creator will actually complete it, but really each time we fight with it. This is exactly the point. How can it be that the revelation of evil is wholeness? Why are we happy about it? Because the labor is the reward but it shouldn't stop us, we want to keep on working, so we still need to complete the gap but we're happy because the labor is the reward. We succeeded in reaching a place where work is no longer only for ourselves.

Question (Petah Tikva Center): (59:37) There is some fundamental problem with this whole thing. I've been sitting here for an hour, hearing the friends, trying to become incorporated in what they're saying. It feels like an intellectual exercise for an hour, for an entire hour. The heart, the emotion doesn't feel, it's like a stone, I don't feel anything. I hear the friends, some confusion, it's like this, like that, but how do we connect between all these insights that Rabash is telling us about and the friends trying to become incorporated in it so that it will enter and do something here, a little bit at least? It's like an entire hour and nothing moves. I'm trying that something will come in, that something will move but it doesn't move, there's nothing. This is the problem. 

M. Laitman: You're right, that's correct, it's true. So what do you do? 

Student: One of the friends said cry out, but that too, it's an intellectual one. If it doesn't come from the heart, it doesn't come from the heart. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:01:04) I actually want to speak from the side of the feeling. Indeed, there's a point where a person begins to feel that he doesn't want to receive for himself, this is the point of transition. I am entirely a will to receive and when I don't feel this I start to feel that I don't want to receive for myself, and at that moment I feel that I'm entirely a will to receive and here there’s a conflict and there's constant work, where we try not to receive for myself, not for my own benefit. This is work and work and work. This is to cry out because it is impossible. I keep failing in that I realize that I'm entirely in reception and from this, from this tension, I think that the outcry should come out of that. Help me, because I don't want to receive for myself but I'm entirely a will to receive, so help me.

M. Laitman: This is true, that this is the state of a cry, yes. Well, and no more to add, so we stay in the state of they sighed. 

Question (Petah Tikva Center): (01:03:13) In continuation to what the friend was asking before, so they don't want to work for their own benefit, but they cannot work for the benefit of the Creator. As I understand it, it's not a state which is in between. He's still in the will to receive, he wants to get out but he cannot, but he is in a state of the will to receive. He understands that he has to come out of this state but he cannot and also he cannot be for the sake of the Creator, so he's in a state where, in fact, he's stuck, still deeply immersed in the will to receive. This is the feeling of the exile if I understand correctly, in the true Egypt, in this narrow place, and there he needs salvation. Is that the state? 

M. Laitman: So you're not answering, you want to add another question. 

Student: First I want to scrutinize if I understand correctly. This is what I understand, that he's stuck in the will to receive. It's not a state which is undefined like what the friend was asking before. It sounded like he's in a state where he's not under any governance, not under the governance of the will to receive, not under the governance of the will to bestow. I understand that he's deeply in the governance, in the control of the will to receive but he doesn't want to be in it. He's simply locked inside of it with complete helplessness. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:04:46) If I summarize it, there are two emotional states that I receive. One time an outcry, another time gladness, one time an emotional state of outcry, another then an emotional state of gladness and it keeps repeating. Cries out happy, cries out happy and in the end something has to come where he puts an end to it, no more outcries, there's something new that is built? 

M. Laitman: Don’t ask me, you need to answer. 

Student: I've been through these states a few times of crying out, happiness, gratitude, but I don't feel that I built, maybe I built something but someone else enjoyed it.  I came back to the same state where I'm still waiting to receive a new outcry, like the Creator is really turning me, manipulating me. He gives me a blow, I cry out. He caresses me, I'm happy, and these states go through years. I think we've all been through them, I'm not the only one.

M. Laitman: Because you're not in Egypt, what do you want? 

Student: I do have these moments where I feel the outcry. I ask the Creator, I cry out to the Creator, I have a little bit of the feeling of Egypt. Maybe it's not enough yet? 

M. Laitman: It's not enough, of course. 

Student: And when these states, when they repeat, should I achieve something out of it? 

M. Laitman: To conclude that you don't want to be in this anymore.

Question (Petah Tikva Center): (01:06:30) Continue what the friend said, also that it's very much felt, that it's hard to feel in the discussion between us, too hard to feel the emotion. In our lessons we're used to be very inspired by the texts and the teacher, what the teacher says. Now there is a kind of a discussion where I really have to be impressed by the friends, by the deficiencies that arise from the friends. I feel, and also yesterday we talked about incorporation, in another discussion we had said we need to discover a new degree of incorporation. I want to say that there is like a concealed prayer here that we have to constantly establish between us and build to receive in a new place in the lesson, and I feel that you're pushing it, pushing us to receive in this new place in the lesson, to receive the impressions and the discernments out of the discussion with the friends, out of the questions and half answers that we bring, get. It's really a place for a common appeal, to discover how do we discover between us when the heart is opaque to it, but it feels like a new degree that we need to be born to. 

M. Laitman: Yes. All right, and the children of Israel sighed from the work, we're getting close.

Question (Petah Tikva Center): (01:08:07) I wanted to ask about the two states before Lishma. The first state, when he says that a person receives pleasures from the environment, first I had a question, is there a way to resist it? I mean if you're being honored, respected, can you do anything about it or that's it, you're done? 

M. Laitman: What does he recommend? 

Student: He says that in a second discernment, he says then the body starts to betray the person and doesn't let him to do this work, so that's my question. Then the respecting it from people no longer fills him? In that second discernment, when he says that he starts to enter the work of Lishma, at that time he begins to go down to the exile in Egypt, meaning all of the appreciation from the environment has nothing to do with the exile. Then the body begins to betray the person that does not let him do this work by asking all kinds of questions that cannot be answered within reason. This is really the second question. In the second stage, you already are able to overcome this matter that you always receive from the environment and not from something else. If I may, another question, because anyway we're not getting answers. Then he says that the second stage is when the king of Egypt died, so what puts him to death? What is the trigger  because until he dies, there's nothing we can do. I realize that when he dies, I no longer get pleasure from this slim illumination, I no longer receive the pleasure I was receiving before and then comes…? 

M. Laitman: So, what will the children of Israel sigh from? 

Student: The work. According to what he says, that they cannot work to bestow, they can't work in order to bestow. They sigh about this which also is not so clear. 

M. Laitman: How does he help them? 

Student: He says that the king of Egypt died, which means that they took upon themselves to work for the sake of heaven, then they no longer were able to work because the king of Egypt governed them. My question is, is there some action that brings about this death or do we have to wait, because it seems like until it happens an outcry cannot emerge, a true prayer cannot emerge? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:11:23) Is it possible to work in connection in the Ten before we get vessels of bestowal? 

M. Laitman: Please, work, meaning on the level of this world only.

Student: I'm asking if this is not considered work for self-reception, all in all. If there is no vessel of bestowal for whom am I working? 

M. Laitman: To yourself. 

Student: What does it mean to work with the Ten when I don't have a vessel of bestowal? 

M. Laitman: You have many such groups in the world who have no spiritual direction, but they're in connection between them and they're willing to help each other. 

Student: And this for us is considered something that we want to reach? 

M. Laitman: No, but we can talk about it. 

Student: Yes, but that's the question really. If we're not directed, Lishma, in the connection between us, is it even considered doing any kind of work? 

M. Laitman: No, no. We have to aim ourselves Lishma, which is by the first few exercises, that is sufficient for us, and then demand, demand Lishma. 

Question: (01:12:57) I also want to ask about our style of study, which is a new style really. When we study the Study of the Ten Sefirot, Baal HaSulam writes, look, you don't understand what is written, the surrounding light will work on you, you will want to understand what is written, but you should know that this is actually the action of the light. So you read about Malchut, Keter, whatever, but you know that you don't attain it yet, but you want it. It's all very simple. Well, simple, but it's the principle of the study is clear. When we read the writings of Rabash, and he actually writes to us about us, about our state, and each one to some extent has some grasp on it, and now we hear each one from his angle, which I think it's fascinating to hear the friends, each one, from you know, you can see his angle but what is our work here while we listen to the friends, to the questions and answers and the doubts and the distress and the wholeness, every friend brings something to this discussion? 

M. Laitman: All those things are a place to work. That I wish to be connected with them in both the ascents and descents and everything, to support them. 

Student: What does that mean, to support them? 

M. Laitman: That I, that basically, there's no other work, but on top of all the states that we summon, that certainly come to us all from the upper Malchut, then we connect between us and thus rise upwards. 

Student: Is that our work, the whole world Kli together, or is it the work of the Ten? 

M. Laitman: Whoever can, it's not limited to the Ten. Whoever can, should join. 

Question (Petah Tikva Center): (01:15:33) I still wanted to scrutinize. He writes that a person gets to understand in his vessel, in his feeling, what state he's in. 

M. Laitman: So?

Student: I wanted to scrutinize with you, that there are questions that I, as one on the path there are questions that I identify with and questions that I can't stand. How can we in all this scrutiny, there has to be a Kabbalist who takes any deficiency, no matter which angle it comes from and adds it to the vessel. We, it's like we can't unite these deficiencies, that each one asks from his point of corruption. I'm corrupted and then I hear someone else and I think it's nonsense, and I'm asking nonsense. When I ask friends, friends tell me, what are you talking about? I have friends that ask me, what were you even asking? How can we succeed to connect all this scrutiny into one common vessel? We sit in front of a Kabbalist and I hear you, and I see you let everyone ask according to his development, it doesn't bother you. Me, I can't.

Student: I have to allow everyone to take a step forward in his development, what can I do? 

M. Laitman: He was a Kabbalist, yes, I can't. A friend asks a question, I'm looking at that, what, he doesn't have enough trouble? What kind of questions is he asking? If there's trouble, we connect, if there's no trouble each one asks for himself. 

M. Laitman: This is nice.

Question (Petah Tikva Center): (01:17:56) I also feel this state, that this new format of discussion, some people connect to it, some don't. It's not clear exactly what to do. We understand it's a place to work, to annul, to incorporate, there's a lot of things. On the other hand, it's something new that isn't so clear. It feels that some friends are like, when is this going to end and we can open a book and read? Enough with each one jumping with his question and his answer. He says what's right, and so on. So it's not clear how to relate to the state, how to approach it. Also how to be active, not just to sit and watch it, but that I'll be interested in participating and answering, but this whole form isn't formulated yet, it's not clear how to approach it. 

M. Laitman: Okay, enough for us. It's been almost an hour and a half that we've been scrutinizing. What do we do, what's next? 

Reader: We have the Freedom article and the Gate of Intentions for Passover. 

M. Laitman: Yes, so a little bit of The Freedom, where are we there? 

Reader: We are in the subtitle of Two Discernments A) Potential, B) Actual, but should we sing a song first? 

M. Laitman: Let's do a song.

Song: (01:19:26)