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

Daily Morning Lesson: April 5, 2026

Part 1: Rabash. Come unto Pharaoh - 1 Art. 19 (1985).

Original lesson date: April 25, 2002

Reader: Dear friends, in the first part, we will learn a lesson of Rav from April 25, 2002. It's based on the article "Come unto Pharaoh - 1." Let's read it together in the Ten. We have 22 minutes. Tens that finish before the time are invited to have a workshop on the basic main principles in the article. 

Come unto Pharaoh - 1

Reading: (00:40) “Come unto Pharaoh.” This is perplexing. Should it not have said, “Go unto Pharaoh”? The Zohar explains (Bo, item 36), “But He allowed Moses into rooms within rooms, to one high sea monster. …When the Creator saw that Moses was afraid … the Creator said, ‘Behold, I am against you, Pharaoh King of Egypt, the great monster that lies in the midst of his rivers.’ The Creator had to wage war against him, and no other, as you say, ‘I the Lord,’ and they explained, ‘I, and no emissary.’” It follows that “Come” means both of us together.

To interpret this in the work of the Creator, we first have to know what is our demand for engaging in Torah and Mitzvot [commandments]. That is, what are we asking in return for it. The reward should be clear—to understand that it is worthwhile for us to relinquish bodily pleasures if we understand that this is what interferes with our achieving the goal, which is our reward—to achieve the sublime goal through our engagement in Torah and Mitzvot, meaning that the goal is a reward for relinquishing corporeal pleasures.

Therefore, we should know that the main reward we want for keeping Torah and Mitzvot is Dvekut [adhesion] with the Creator, which is equivalence of form, as in “and to cleave unto Him.” It is as our sages said (Baba Batra, 16), “The Creator has created the evil inclination, He has created for it the Torah as a spice.” This is the Kli [vessel] in which we can receive the purpose of creation, called “doing good to His creations,” which is called “the revelation of His Godliness to His creatures in this world,” as it is written in the essay, Matan Torah [“The Giving of the Torah”].

It is known that the heart of the work is in making the Kli. But the filling, which is the abundance poured into the Kli, comes from the upper one, which is His desire to benefit His creations. Certainly, from His perspective, nothing prevents Him from giving to us, and all the deficiencies we feel are because we haven’t the Kelim [vessels] to receive the abundance, since our Kelim come from the shattering. This is so because due to the breaking of the vessels that occurred in the world of Nekudim, the Klipot [shells/peels] emerged, which receive in order to receive, for in spirituality, breaking is similar to breaking a vessel in corporeality. With a physical vessel, if it is broken and you pour into it some liquid, the liquid pours out. Likewise, in spirituality, if a thought of will to receive for oneself enters the Kli, the abundance pours out to the external ones, meaning outside of Kedusha [holiness].

Kedusha means “for the Creator.” Anything outside of “for the Creator” is called Sitra Achra [other side], namely the other side of Kedusha. This is why we say that Kedusha means to bestow, and Tuma’a [impurity] means to receive.

For this reason, we, who were born after the breaking, desire only to receive. Therefore we cannot be given abundance, for it will all certainly go to the side of the Sitra Achra.

This is the only reason why we are far from receiving the delight and pleasure that the Creator has prepared for us, for everything that He may give us will not stay with us, but will be lost, as our sages said, “Who is a fool? He who loses what he is given.” This means that the root of the reason we lose is that we are fools.

But why must a fool lose it and a wise keep what he is given? We should interpret that a fool is one who remains with his nature, which is self-love, and does not work on tactics to be able to exit the will to receive. Although there are many ways and tactics to exit one’s nature, he remains as naked as on the day he was born, without another clothing, a clothing known as “the will to bestow,” for with a clothing of bestowal he can dress the delight and pleasure he should receive.

However, sometimes a person begins the work of bestowal and explains to the body that this is the whole purpose of the work—to receive vessels of bestowal. However, after all his arguments with the body, the body tells him, “You cannot change the nature that the Creator has created. And since creation is regarded as ‘existence from absence,’ it is only in the form of desire to receive, so how dare you say that you can change the nature that the Creator has created?”

It was said about this, “Come unto Pharaoh,” meaning we will go together. I will go with you so that I will change the nature, and all I want is that you will ask Me to help you change your nature and invert it from a desire to receive into a desire to bestow, as our sages said (Sukkah, 52), “Man’s inclination overpowers him every day, and were it not for the Creator’s help, he would not have overcome it.”

However, we should understand why the Creator needs him to ask of Him. This is suitable for flesh and blood, who want the honor of being asked, so as to know that he has helped him. But how can such a thing be said about the Creator? However, the rule, “there is no light without a Kli,” means that it is impossible to give to someone a filling if he has no desire. As long as there is no desire for something, if you give him, he will have no taste in it. Therefore, he will not be able to appreciate it and will not keep it from being stolen.

That is, there are people who do understand the importance of the matter and will take it from him. This is why a person should ask for the Creator’s help, so that if he is given some illumination from above he will know how to keep it from the external ones stealing it from him, for they do know the value of any illumination of Kedusha.

For this reason, when a person asks of the Creator to help him—and a true request begins precisely when one sees that a person is unable to help himself—then he knows for certain that there is no other choice but to ask the Creator to help him. Otherwise, he will remain separated from Kedusha and will have no way out of the state of self-love. Therefore, when the Creator helps him, he already knows it is a valuable asset that must be guarded carefully so the external ones do not take it.

Likewise, the ARI says (The Study of the Ten Sefirot, Part 7, p 495), “This is the meaning of the pursuit of the evil inclination and Sitra Achra to make the righteous sin and to cling to Kedusha. It is because they have no vitality other than through them. When the good and Kedusha increase, their lives proliferate. Hence, from now on do not wonder why the evil inclination chases man so as to make him sin.”

Thus, to keep from losing what he is given, one must first make great efforts, for something that comes to a person through labor causes him to keep the thing and not lose it. But during the exertion, when a person sees that the work is still far from finished, he sometimes escapes the campaign and falls into despair. At that time he needs great strengthening, to believe that the Creator will help him, and the fact that help has not arrived is because he has not given the required quantity and quality of labor for preparing the deficiency in order to receive the filing, as it is said (“Introduction to the Study of the Ten Sefirot,” item 18), “And if one practices Torah and fails to remove the evil inclination from himself, it is either that he has been negligent in giving the necessary labor and exertion in the practice of Torah, as it is written, ‘I have not labored but found, do not believe,’ or perhaps one did put in the necessary amount of labor, but has been negligent in the quality.”

Therefore, we should pay attention to “Come unto Pharaoh” and believe through the worst possible states, and not escape the campaign, but rather always trust that the Creator can help a person and give him, whether one needs a little help or a lot of help.

In truth, one who understands that he needs the Creator to give him a lot of help, because he is worse than the rest of the people, is more suitable for his prayer to be answered, as it is written, “The Lord is near to the brokenhearted, and saves the crushed in spirit.”

Therefore, one should not say that he is unfit for the Creator to bring him closer, but that the reason is that he is idle in his work. Instead, one should always overcome and not let thoughts of despair enter his mind, as our sages said (Berachot, 10), “Even if a sharp sword is placed on his neck he should not deny himself of mercy,” as it was said (Job, 13), “Though He slay me, I will hope for Him.”

We should interpret the “sharp sword placed on his neck” to mean that even though one’s evil, called “self-love,” is placed on his neck and wants to separate him from Kedusha by showing him that it is impossible to exit this authority, he should say that the picture he sees is the truth.

However, “He should not deny himself of mercy,” for at that time he must believe that the Creator can give him the mercy, meaning the quality of bestowal. That is, by himself, it is true that one cannot exit the authority of self-reception. But from the perspective of the Creator, when the Creator helps him, of course He can bring him out. This is the meaning of what is written, “I am the Lord your God, who took you out from the land of Egypt to be your God.”

This is what we say in the Shema reading—which is assuming of the burden of the kingdom of heaven—that we must know that the Creator is the one who brings one out of the authority of reception, called “separation,” and admits one into Kedusha. At that time, “to be your God” is kept true, for then one is regarded as “people of Israel,” and not as “people of the earth.”

Our sages said about it (Pesachim, 118): “Rabbi Yehoshua Ben Levi said, ‘When the Creator said to Adam HaRishon, ‘Thorns and thistles it shall grow for you,’ his eyes teared. He said to Him, ‘Master of the world, will I and my donkey eat from the same trough?’ Because He had told him, ‘By the sweat of your brow you will eat bread,’ his mind was promptly eased.’”

However, we should understand Adam HaRishon’s argument, who inquired about the Creator’s action, why he deserved to eat from the same trough as the donkey. This is a just complaint. The evidence of this is that the Creator advised him to eat bread. Were this not a just complaint, the Creator would not have accepted his argument. This argument, saying, “Will I and my donkey eat from the same trough,” is difficult to understand. What is his advantage? After all, our sages said (Sanhedrin, 38), “Our sages said, ‘The man was born on the eve of Shabbat [Sabbath] so that should he become arrogant, he will be told, ‘the mosquito came before you in the work of creation.’’”

Accordingly, if a mosquito came before him, then what is the complaint about eating from the same trough as the donkey? However, we should interpret that after the sin he fell into self-love. It follows that he has become similar to a donkey, who understands nothing but self-love. This is the meaning of “His eyes teared and he said, ‘Will I and my donkey eat from the same trough,” meaning from the same discernment of self-love?

This is why he was given the advice, “By the sweat of your brow you will eat bread.” Bread is regarded as man’s food. That is, through labor in “By the sweat of your brow you will eat bread,” which is man’s food, he emerges from being “the people of the earth,” and is then called “the people of Israel,” which is Yashar-El [straight to the Creator].

But Egypt—which was the people of Israel in exile, for Egypt is called “a nation that is akin to a donkey”—means that the aim is only for self-love. For this reason, at that time the salvation to Israel was that the Creator took them out of Egypt. This is the meaning of needing to intend upon the acceptance of the burden of the kingdom of heaven, “I am the Lord your God, who took you out from the land of Egypt, to be your God,” for precisely by the force of God can we come out of Egypt and be rewarded with “to be your God.”

Reader: Now, friends, we'll go to lesson with the Rav from April 25, 2002. 

M. Laitman: (22:47) This was the article, "Come unto Pharaoh - 1," from the “Rungs of the Ladder,” the Stages of the Ladder, from Rabash. Come unto Pharaoh. Meaning, a person cannot come to Pharaoh. He identifies with Pharaoh, with evil inclination. When he identifies with the evil inclination it doesn't bother him. We can live within our egoism, feel good, and not feel that it disturbs us, that it's contradicted to us. Rather to go live a normal, regular life like people lived before their point in the heart is felt. That's life, and that's me, and that's it. 

When does it begin to be "come unto Pharaoh"? When his point in the heart begins to be apparent in a person, and then he starts to feel that there's him, and there's something else outside of him, and then he begins to have a clash between these two things. From this, after great labor he starts to see that what he thought was his life before - it’s his body, it’s him.

It's actually not him. It's a foreign force that is opposite that took over him before to such an extent that he doesn't even know that he's in imprisonment. He was born in the house of imprisonment, he lives there, and that's it. 

Now, that the point of the heart entered him, the godly part from above he begins to feel that the place that he's in is not his place. This is prison. This is the place of being expelled from holiness. And then the work begins, where he seemingly wants to run away, and he can't. Meaning, Come unto Pharaoh is when the Creator sends a person a point in the heart. That's already the beginning of the invitation, "Come unto Pharaoh," when a person looks at his Pharaoh, at his nature from a point of view of an inner point in his heart, which he goes together with the Creator, with his godly part from above. What does the Creator want from "Come unto Pharaoh?” To wear down a person to the extent in which, on one hand, he will hate the Pharaoh. 

On the other hand, he'll see that he himself is not capable with his point in the heart to go against Pharaoh. That this point in the heart needs to be, in order to be saved from Pharaoh, to be adhered to the Creator, which is where she's from, her source. That is, a person needs to return himself to the side of the Creator with his point in the heart, which is him, and by that, disconnect himself from Pharaoh. That's how it actually happens with the exit from Egypt. The first adhesion, to adhere the point to the Creator and disconnect from Pharaoh. Then the work begins to be such that, from the point, we need to make a Partzuf, with 620 organs, at a height and intensity similar to the Creator. This is done also in the work upon Pharaoh. When a person takes already each and every part of Pharaoh and begins to work with it. In the beginning, he takes all of Pharaoh's parts, to say about them, that he just wants to be in bestowal. By this, he builds his Galgalta ve Eynaim. Then he takes from each and every part of Pharaoh, a little bit in incorporation of parts of reception. By that, he builds his AHP. And he leaves Pharaoh himself as the stony heart, until the final correction, when Pharaoh becomes also holy. 

Question (Petah Tikva Center): (28:26) The Creator constantly operates on us. On which part of us does He operate? On our material, on our intention to receive, which is Pharaoh, or the point in the heart? 

M. Laitman: The Creator operates upon that part that you identify with, that you feel, to the same extent in which you feel that part in you, or the Pharaoh, or the point in the heart. Then you feel that the Creator is operating upon you. If you weren't to feel this already some part of them, then you wouldn't feel that the Creator is operating. To begin with, you are in the desire to receive. You're under the control of Pharaoh. As it is written, the people of Israel were in Egypt, but they didn't feel that they were enslaved. When does the enslavement of Egypt begin? When you start to feel the point in the heart, you start to feel that you are in negation from spirituality. Meaning, it's impossible to feel this without that. 

Question (Petah Tikva Center): (29:49) He writes that through labor, “by the sweat of your brow, you will eat bread,” when a person comes out with his worldliness into straight to the Creator. What is this labor? 

M. Laitman: Again? 

Student: Page 80.

M. Laitman: It's not important. What is written that you're asking about? 

Student: He writes that if a person makes labor, which is called "by the sweat of your brow," that's how he comes out into being Israel. 

M. Laitman: "In the sweat of your brow, you shall eat bread," it's called, that in the labor that you exert in order to acquire the screen, you come from being a beast, who eats in the same trough like the donkey, to becoming an Adam, a man. And a man, an Adam, lives in reflected light. He eats bread. He doesn't eat the seeds, the wheat grains, like a beast, but rather he eats what he made of them. It's the food of man, bread. What's the problem? What's the question? What are you asking about it? 

Student: I guess it's some kind of labor. 

M. Laitman: What to bake bread? What are you asking? 

Student: No, the sweat of your brow. It's as if a person not only makes bread, but also he does it with the sweat of your brow. What is it? 

M. Laitman: It's exertion. I don't want to interpret any more than that. It's enough. In the exertion, the labor, he comes from eating the food of a beast to the food of man. 

Question (Petah Tikva Center): (31:58) What is the quality of the labor?

M. Laitman: The quality of our effort is the extent in which you care to be connected powerfully with all details to godliness at the time when you are in all kinds of events and feelings and states and cases, to the extent in which in each and every of the individual states you go through, in their depth, you're connected to the Creator. That's called the quality of the labor. And the quantity of labor in general and altogether from the opportunities that you were given from above, you use them in practice in order to be in adhesion with the Creator. 

Let's say, throughout the day, out of the 24 hours, I slept for about 5-6 hours, and the rest of the hours I was in all kinds of situations that I'm conscious. But out of this consciousness, let's say 24 minus 6, that's 18, yes? These 18 hours that remain, I was in the awareness of the work of the Creator, let's say, for 4 hours. And the rest of the hours, it wasn't reminded to me from above, I couldn't do a thing, I forgot.Those 4 hours, I remembered about there being a purpose to creation, that I wanted to belong to it, in general. From those 4 hours, I was also in all kinds of states. Out of these 4 hours let's say, for 1 hour in the understanding that I myself need to do something in order to advance towards a connection with the Creator. And from that, let's say for half an hour, I was really in an effort to connect me and what's happening around me, the whole world. All the situations that are there that come to me, and the Creator, as all coming from one - to bring me to Him. So within that half an hour I was in quantitative work. 

Now from this half an hour I was in a thought that I need to reach adhesion with the Creator- a kind of general thought of it, and I was longing for it in general. And let's say, for about five minutes I was in a state where all kinds of disturbances kind of went all over me, and for each disturbance there I gripped on more and more by my teeth to connect myself with the Creator. And what's happening to me with this disturbance now? All the time in this kind of whirlpool, a powerful spin where I felt this connection with the Creator upon each and every disturbance, every obstruction, and each time in a different manner, different and special and unique way. That's called the quality of the labor. That's it. 

So, above they write down that so-called so-and-so was three minutes in the quality of labor and let's say, for ten minutes in quantity of labor. Now, on the next day I get more, and like that until a person fills this quotient of sorts, each of his own. 

There needs to be a certain quantity of exertion, a certain quality of exertion, and then he's let into spirituality. This is called "by the sweat of your brow you will eat bread." Start working with the real vessels. It's not just that we collect these quantities and qualities, because these quantities and qualities together build the Kli to enter spirituality. What's the entry? A Kli- a vessel. 

According to the size of the Kli that you've collected for your soul, it's enough in order to start to feel spirituality. So you start feeling for someone else there needs to be a different quantity and quality. So he starts to feel spirituality in different measures of quantity and quality of labor. It's not that they're opening up for you, they are looking up, “Oh, you did, you're open.” But rather you yourself are creating the vessel within which you feel spirituality. If right now you will complete what you need quantitatively and qualitatively according to the root of your soul, then the moment you complete it, that's the vessel you'll start feeling in, and that's it. There doesn't need to be some other action from above, from the Creator, or something that gives you especially, kind of like a payment, a reward, some kind of reward or something. No, you're done with it. Then that's specifically what becomes that Kli for feeling spirituality.

Question (Petah Tikva Center): (37:49) In other words, the quantity begins by me remembering the Creator. He doesn't leave us aside, I remember. And quality begins when we begin to send obstructions that I'm certain — hold on to that? Is that correct?

M. Laitman: That's correct. 

Student: When I don't remember, it doesn't count as anything? 

M. Laitman: The moment a person is not reminded of it, he's not reminded. It's not reminded to him, there's a calculation with it. But why are they not reminding? There are all kinds of calculations for it. It didn't work prior to that to have a society that will remind you, you didn't labor at the time when it was truly reminded to you, you didn't collect the labor in order to build for yourself all kinds of supports, and so on. So, you're reminded from above, but it depends on how much and when. According to the extent in which you add from yourself, it's added for you. There's such a law. 

Question (Petah Tikva Center): (39:08) On page 78 it says that the Creator can help a person and give him, whether he needs a little help or a lot of help. What's the difference between a lot of help and a little help, and on what does it depend? 

M. Laitman: A person divides his state. He always kind of gives a mark to his state whether it's good, bad, harsh or special. Accordingly, he can seemingly turn to the Creator. If it's with small things, you know, it's not worthwhile to turn to the Creator. You know, there's this joke. 

The Georgian prays next to someone else in the synagogue. This one asks for him a little bit for the — he has today some little success. So the Georgian says, what do you need? 100 shekels? Take 100 shekels. Don't bother me. Let me pray. It's something like this, yes? Meaning, it's about little things. What should I turn to the Creator for? For big things, I'll go and pray to Him. The small things, I'll solve myself. What does this mean? That it's not correct. The approach is incorrect. The approach is false, mistaken by a person thinking that he is capable of doing something alone, and that the Creator, He only needs Him where he's truly not capable. 

This happens to us every step along the way in our lives. Because if we truly had open, wide open eyes, we would see that simply you can't move your finger without it being moved from above for you. And then the appeal, the address, the connection with the Creator would be in you necessary — just like for the smallest thing, for the greatest thing, because it doesn't matter. Also, the smallest thing, you can't do anything without Him. 

Rather, He is the executioner. He does, and then you, like a shadow, repeat it and simply make some kind of movement. And that's it. So, therefore, to turn to the Creator only for the big things, special things, like this Georgian, that says, don't bother me. I have something serious. Take what you need for today. Leave me. Let the Creator take care of something serious. This approach is incorrect. And this is what happens. But this happens to us all the time. Just so you know, when you get a blow — oh, that, I'll go and pray. I'll go to the Wailing Wall. You understand? This, here, the Creator needs to get involved. But for the simple things, yes, we'll get along. You wait until something will happen. It's simply a very foolish approach. But that's how we were built. Right? 

Student: You remind me of my mother. God bless us all. 

M. Laitman: I'm reminding you about a Georgian. You're reminding me about your mother. What kind of relationships do we have here? 

Student: No, because it's the faith of mothers of the previous generations. Today, we don't do this faith for the smallest thing, and the Creator — we don't want to relate to Him for small things, but for great things…

M. Laitman: (43:03) Correct. In olden times, according to the stories, really how people were living, they were very primitive people. But they had faith according to that, simple, because they were pure, they were refined, and they had this feeling that the Creator, the upper force is operating on them, and they're constantly under His control, and with Him. 

Kind of each and every person performs what the Creator is performing in him at the moment. And that's how they would relate to this. That's why they had truly different lives, different stories, and also different attitudes to life. We can see how much this generation has changed. Rabash said, he says, you don't know, but in the previous generation — this was in the 19th century, he meant, after all, I was with him in the 20th century — this is in the 19th century, or even in the beginning of the 20th century, he says, if you were to tell a regular Jew, a simple Jew: Throw everything, and I'll open up the heavens for you, it wouldn't be even a question for him. It would simply be like that. 

Today, I must be a member of parliament. It won't help. You understand? That simple Jew - he doesn't want to be. It's honor and money, control, governance - only that. We see to what extent all these, the whole appreciation of things, it all fell. The desire to receive grows. It's not that someone's to blame. We just need to see the process, to read it correctly. So, but first, connect oneself to the actions of the Creator. It used to be easy and natural.  

Question (Petah Tikva Center): (45:36) The prayer that we make, that we ask each day for the malfunction, for all those things, if I don't do it, then I sin with pride. Since if I'm saying things that I'm constantly receiving, taking for granted, I'm not asking for... 

M. Laitman: Our whole prayer book, or Siddur, was made by the members of the Great Assembly, the Knesset. They were the last group of great, powerful Kabbalists. After them, when the temple was ruined, like Baal HaSulam writes in the first item of the introduction to TES, there was this iron-clad wall between us and the wisdom of Kabbalah. 

Meaning, we need to understand that until the ruin of the temple, there were no factions and parties, like someone asked me on the internet, which faction do you belong to? There was nothing. They were either simple people or Kabbalists. 

Abraham, the first Kabbalist, and all that were after him they were simple people that kind of felt a little bit of the upper force without awareness, no true personal consciousness of it. Kabbalists so they composed for us, this last group of Kabbalists, the members of the Great Knesset they composed for us the Siddur, the prayer book. And in the Siddur, they wrote the correct state, the corrected state a person needs to be in throughout all the situations, states that he goes through in the spiritual process. 

Morning, evening, night, day, eats, drinks, meaning these are all spiritual things, but they wrote it in such a way that also in our world, we can observe this, and also in spirituality, it's the same. So, if you perform such an action in corporeality, and truly intend to be rewarded by it with spirituality, and it reminds you that in spirituality there is such an action, then all the better. 

But the action itself, and the Siddur itself, becomes for you a certain method for nearing, so that maybe at some point to perform it fully in an internal way. But the way we pray, and the way we say it, it's only lip service. There's no kind of the same attitude, there should be there the correct relation to it. 

Question (Petah Tikva Center): (48:43) When we turn to the Creator, usually it's only about great things. I don't ask Him for money, for the simplest thing in life, and I'll say, this I'll get by myself, as if He doesn't give it to me anyway. 

M. Laitman: Yes? 

Student: So there's something in this prayer that I ask nevertheless?

M. Laitman: Meaning, you're saying that each time you pray, or do a blessing, or do some kind of action that we call a Mitzva- a commandment in this world, then what you're doing reminds you about the fact that you should relate to this action internally. Not just to say: “Blah, blah, blah,blessed be the Creator. Who created the fruit of the tree,’” when he eats an apple. But rather before you eat and you make the blessing, when you do this seemingly obligatorily, because it's a commandment. 

Nevertheless, this action leads you to the intention. This is considered that after one's actions, one's heart is drawn, and it's truly so. But this happens with us all the time when we want to hold on to the intention. We want each and every action of ours to lead us to the goal. We don't want to waste our lives with everything there is, without advancing to eternality. So there will be value in every moment of mine in this life, in this world. If I don't use, out of the 70 years, any moment that I live in to give it a spiritual measure, weight, when I want something in spirituality for this moment, then this moment is canceled, as if it doesn't exist, because it only belongs to the body. And our body is just like a beastly body. It goes up and down without any calculations for itself. 

So, we need for ourselves, and because of this, they composed the Siddur, the prayer book, also for the people who are advancing and are in spirituality, and also for us, so that each and every one of our actions, and also the practical commandments that we need to perform, we need to perform them. 

Whereas each such thing should be as a foundation, a point. We don't need to make some kind of worship out of it, some ceremonial thing, but it needs to be an action through which this action I make the intention. I'm already entering this action this way into spirituality.The physical life becomes a basis for spiritual life. Why do we not learn how to connect the intentions to the Mitzvot, to the commandments? 

Student: We don't learn it? 

M. Laitman: No, I mean specifically for each Mitzva, for each commandment.

Question (Petah Tikva Center): (51:52) Why don't we learn how to connect specific intentions to each commandment? 

M. Laitman: I will tell you. Because eating an apple, in order to bestow and to say, "Blessed are You, the Lord our God, King of the world, maker of the fruit of the tree. So for this I need to come to a state where I am at the level of observing that commandment. I have to take a pleasure that is called an apple, opposite my vessel, my deficiency, and through this special labor to obtain a screen, so that the pleasure called apple, opposite my desire that I wanted, will be connected — the pleasure with the desire, through the screen, with the intention to bestow upon the Creator. 

In other words, where is the level of that Partzuf that performs the act of reception in order to bestow pleasure, which is on a level, on a par with this apple. So let's say it is at, if I'm already eating in order to bestow, it's a matter of Atzilut. So I'm already in Atzilut, after I have built my Galgalta ve Eynaim, and I use my AHP, which is called an apple. The level, the size of that AHP is called an apple. So you're asking, why are we not learning this? What does it mean to learn, learning how to do this? 

Student: No, no, not how to do this, to receive some kind of explanation.

M. Laitman: So to do it is very simple. You take your desire to receive that pleasure, which is called an apple. You can weigh it, you can know what it is, this apple in spirituality. Go ahead. So accordingly, you'll know what screen you need to make. Get the screen, actions by which we get the screen, we know, we learn it. And then perform this action. 

This is called really performing an act with your soul, precisely the same action you're doing with your body. Then in my body, I have an apple in front of me: green, red, whatever, I hold it in my hand, I look at it and I say the blessing, and I take the first bite. Go ahead. So I do this with my beast, yes? My donkey is now taking the apple and begins to eat, gets the first bite. He said the blessing, gives the first bite. Can I do the same action in my soul or not? I'm asking you.

Student: I have no idea. 

M. Laitman: You have no idea. So what are you saying? Why are you saying, why are we not learning? 

Student: What? As if I have any idea of what's written in TES.

M. Laitman: What do you mean, what's written? I don't understand what is written. You need to do according to what is written. In TES, it's written that you need to do these things in the soul. But if you can't touch the soul, if the will to receive, you still don't feel what it is in the soul. And opposite that, you don't feel pleasures, which are an apple, a cake, some spiritual food. You don't know what it is. You know what you have in front of your beast. You see it. In other words, you don't see the bread. You see the seeds, wheat seeds. That's what you see, like a donkey. To get to eating bread, only with your soul can you eat bread. With your body you'll always be eating the wheat itself. But in order to eat the bread with your soul, you need to really be a man- Adam. We need to do all the operations to go from being a donkey into being a man. So your donkey will always eat in this trough, and the man in your soul will come to being man. You'll be eating the bread. 

Question (Petah Tikva Center): (56:37) But when we study TES, for example, and we learn about things that we have yet to attain, and also in this case, it's altogether to add some matter of the study, because nevertheless we're not doing these actions.

M. Laitman: If now I know that I'm studying TES, and these things are not in me, and I don't attain anything, I'm still in this world, and I'm being confused by the smallest thing. The pleasure that it brings me, throws me, completely from reception into things that, you know, it's a shame to even mention them. 

Not the shame, it's not natural, but it's a shame how weak I am. It's the smallest thing, and I'm already elsewhere. So he's saying, but if we take some commandments and say intentions about them, let's say intentions about them verbally, or in writing, or by reading what they wrote, by this we'll be doing some action. What actions will we be doing? How can you express the intention of the commandment? The same commandment about the apple. Its intention means to know my deficiency for a pleasure called apple, and how I turn it into an order to bestow upon the Creator, and how I really receive that pleasure in me, and in it I feel how I'm giving it to the Creator, and how He enjoys me, how I'm connected by eating the apple, how I'm connected with Him, and He enjoys me, and I give Him that pleasure, and we are together in this, truly. 

How do I imagine it? Spirituality is an emotional matter, it's not an intellectual matter. If I do all kinds of tricks and tactics that I think, I'll be in an illusion, as if I'm doing something. There are such people who take, for example, the Rashash prayer book, and begin to read what is in there. He's a Kabbalist, Rashash. Three, four hours it takes him to do the morning prayer. Never mind, but they read what's written. The problem is, if I read it like a donkey is there any benefit in this or not? You're saying, I add to it the spiritual aspect. In other words, well, what is the spiritual aspect? I don't know. Let's say that in all those things there is holiness. 

So by reading, and I... What am I now? What does it mean, an I? If by this I constantly see that I'm not in this, and I really, really want to be in this, then it really becomes a prayer. By this, and on this I draw upper light, which reforms me. 

But if I read it, and I think I'm already in it, then it's actually a lie. And such a lie, that it's called, they become as bats. It's not like they don't see, they think they see. So all the possibilities block for them, for such people, to attain spirituality. They think that they're already in spirituality. You're telling me, look, I'm reading. It's true that you're reading. But are you in what you're reading? What does it mean to be in? I'm reading it. I'm performing an act, and I read about it. All the intentions. 

You know, they brag, I have The ARI prayer book, a prayer book according to The ARI. You know, it's written.What does it mean, according to The ARI? Well, I don't understand. What is it? What does it mean, according to The ARI? What is there, according to The ARI, that you, meaning when you read, are you reading it the way The ARI read it? What does it mean, according to The ARI? Are you performing such an act? 

Regular people must not be told this. They need to pray with the intentions that they think that they are putting in there. Intentions, you know, going to a synagogue while they blow the Shofar, the horn, on Yom Kippur, the Day of Atonement. So, they make intentions. He tells him, “T'ruah.” It's a kind of blow. Before that, he stands there for a few minutes, kind of shrinks inside, he almost explodes, and then he blows it. What kind of pressures he does there, I don't know. What he needs air, what? In a sense, so this is called intentions. And everyone's looking, now it will be something. So, well, they think this is called labor. 

Well, but again, I'm saying, we must not disrespect it. The problem is that we are too primitive. We can't keep two contradictory things within us. On the one hand, we say it's important. On the other hand, to say it is something that compared to spirituality, it is worthless, we cannot do this. But it's true, actually. 

Commandments have their merit. They have a great value in this world. And you have to do them. And if he puts on it the intentions, he does the complete work. 

Question (Petah Tikva Center): (01:02:40) And don't we need to ask, why? Do I need to ask “what” in the morning, “Why am I putting the Tefillin on?” 

M. Laitman: No, you can ask why you're wearing Tefillin. Because there is such an act in spirituality. And you want to get to this action, too. To once correct that desire called Tefillin with a screen, and performing it, the act of wearing Tefillin, and through it, through this act receive huge pleasure. Really very great pleasure, in order to bestow. 

Once you will be rewarded with it, with every single commandment, with all 620 commandments, you will have to live that commandment, correct it, be in its degree, and move on. Each and every commandment is a degree. From here, to the end of correction, you have 620 degrees. To be in some degree means to perform it, that commandment. 

Question (Petah Tikva Center): (01:03:59) If, let's say, the matter of Come unto Pharaoh is correct, then it means that through the disturbance that you receive, you feel a necessity to approach. So how do I need to feel that something is bothering you? How do I refine the feeling of Pharaoh? It's a problem with all the necessity that I come to. 

M. Laitman: You're saying this: if I have greater obstructions, stronger ones, stronger obstructions, I  will advance better? 

Student: No, no, no, no.

M. Laitman: I will have a stronger grip on Pharaoh, I'll demand to create more. Why? 

Student: It's not looking for more disturbance. It's to look for a disturbance altogether, because sometimes in life, life is kind of like you don't feel. 

M. Laitman: Oh, so you're saying life just goes on, flows. 

Student: I'm in my car now and... 

M. Laitman: And you don't see anything in it that can give you a grip on godliness, on spirituality. It's so bland, tasteless. There's nothing in it. You're not suffering any blows, you're not getting any awakening, you have no way to somehow return to some connection with spirituality, with the thought of creation, with the purpose of life. 

You were given from above this awareness, this thought that there is life and it's got a purpose, but it's only awareness in the mind. But in the heart, you weren't given any feeling, neither good nor bad about it. Not about your life, not about spirituality. 

So, it's as if you're only aware, and you're feeling that you cannot move from it. And you're asking, what do I do? If this is the state and from above it's not changed, besides the group, nothing can influence you. You need something external. In your externality there's either this world, or the group, or the Creator. In the end, the Creator and the world is the same. It comes from the Creator and influences you. 

If the Creator doesn't want to do it He gave you the freedom of choice, free choice, as He writes in “The Freedom.” Only one thing, the society. In other words, in there, it's as if He, as if, as if, He does not interfere. Did you prepare a better society for yourself? It will awaken you. 

Question (Petah Tikva Center): (01:06:26) What now? How will the society do it? 

M. Laitman: How id does it? I don't know. According to the customs of the society. Let's say, you know, society, it's customary to give each one a slap. The minute you see your friends eyes are shutting, you just slap him. That's it. Let's say, it's the custom in group number three. In group number two, it's a caress, you understand? Up to a little shout. It depends on what you want. But without a society, it's only the Creator. Or maybe it's the way the world behaves, or he himself; either negatively, that's the way of the world usually, or positive, maybe from him, from himself. But from him, don't wait. It'll take a long time. 

In other words, besides society, you have no one who can remind, who can do anything for you. It's good that you're still aware that I have life, I'm not in the purpose. But if you're not even in this, if you're disconnected in both your feeling and your intellect from life's purpose, and even worse, it may be that you're not distracted in your mind and heart, but on the contrary, you feel that you want to throw up from this whole thing. Then what do you do? Wait for God's mercy? They can come a few months later. We know that there are also states that a person can be in for months. Here, only the society, there's no choice. Only the society can; society, or death It's written this way, according to what he writes in the article "The Freedom;" you have no other opportunity, only this.  

Question (Petah Tikva Center): (01:08:42) We say that the created being is really absolutely from the Creator, disparity of form. How nevertheless does the Creator operate us? How does that happen? 

M. Laitman: How the created being, who's so disconnected and far from the Creator, and the Creator is still in contact with the created being and operates it. Our disconnection from the Creator is for our part, not for His part. I, the Lord, who dwells with them in the midst of their impurity. With respect to the Creator, from His perspective, there is no other side, there's nothing flawed, there are no changes with respect to Him. Understand this. No changes. The most shocking thing that can be in our world. For Him, He doesn't have such a value the way it seems to you. He organizes things in a way that they are all in their final, most perfect form. And from there, He relates to you. And then you fill the gap between your state and His. 

Now, there are two things here, just like in our life. My child took something very precious, a very precious or expensive glass and broke it. If it were a person like me, I would, I don't know what I would do. I would put him in jail until he gave me back the millions that it's worth. If I have a little child, if it's my own child, I don't even yell at him. I myself cry. It's called the sorrow of the Shechina. And the poor little one, he can't do anything because he's not developed. 

So we're treated not only according to the level where we are and where the Creator is at the end of correction with us, that we are with Him at the end of correction, which is a gap of 620 degrees. We're also treated according to our development, that we are far from the final normal development after the 620 degrees. So, the relation to us is according to our level of development.  

Question (Petah Tikva Center): (01:11:29) So, it turns out from this state, it's better to stay a child and never kind of… 

M. Laitman: Oh, good. He says correctly. So, it's best to stay a child. You add knowledge, you add pain. You see? The words of the wise. Right? Correctly. That's correct. Every time you grow, you suffer greater blows, for sure. We see this in our world, too. It's clear. I was in Miami. There, you know who goes there, all those.

So I came to some place where there were drivers. In America, it's a special species. They have their own radio with each other. None of them finished more than four or five grades at school. They got a driver's license because everyone gets it. They take a loan in the bank. The bank buys them a truck. So, it's the bank's truck, and they work. I don't know. It's a kind of purchase. He's got nothing, but you got the license. You want to work? Go ahead. The bank owns the truck with the insurance and everything, and you work. And they don't know anything about their lives. That's his truck. That's his house. That's his life. That's it. I looked at them, and I looked at those wealthy people there. You couldn't do? I think the rich people should envy the drivers. They're having fun in the evening. They get together. Everything is simple, you know? They don't know anything more than music. No, no, no news. Music, 24-hour music, and they drive the whole time. Can such a person suffer any blows in life? You need to see how, and this is why man's nature, look by what things the Creator awakens us. Envy, lust, and honor. Negative things; but without it, you don't rise from being a beast to being a man. 

In other words, if you add to a beast envy, is it something negative or not? Lust, envy or not; honor, no?  So, from a beast you get a man. Are you listening? Who is a man? A beast plus envy, lust, and honor. Okay. Today I'm starting to speak psychology. Let's learn, right? Let's see. Well, well. 

Question (Petah Tikva Center): (01:15:09) If a person has some little thing, like you said earlier, that even the small things we need to turn to the Creator. Let's say I want to stop smoking. I pray for such a feeling, help me stop smoking. On the other hand, in my mind, my mind says, you're turning to the Creator in such a thing? It's best that you should ask for Him to cause me to smoke or that you're not causing me to smoke. How to create this appeal for these small things, seemingly? We said that we have to turn to the Creator for everything, also the small things ,and also the big things. So, how to turn in a more correct way for the small things? 

M. Laitman: So you're telling me, so you're saying this: if you say that the Creator is in me, and moves in me from the tiniest cell in me, some atoms, and up to the organs in the body, and up to the brain, and all the feelings and everything, He clothes in me and does everything. How will I feel it in such a way that for the smallest thing, I will turn to Him? 

Student: In the correct way.

M. Laitman: You can turn to Him, you're told when — when you need to feel that He operates and not Pharaoh. In other words, it's not your body that's working, but the Creator is working in it. And there's a struggle between them in you, that you're constantly in doubt. Is it the body operating or the Creator operating, which of them? And then you need to come through these collisions, these scrutinies, inquiries, you need to come to a state where until you suffer blows, where it seems to you like it's the body operating, you cannot truly adhere to the thought, to the knowledge, to the feeling that it's truly the Creator operating. This is called getting rid of Pharaoh and adhering to Him. I shouldn't have said it this way. No, no. There are things a person should get to on his own as well. 

Reader: And now, friends, we will do a workshop between us and summarize the main points that we heard, impressions from the lesson, and what from it we are taking to implement in the Ten. Six minutes, please.

Song:(01:24:13)