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

Daily Morning Lesson. January 24, 2026

Part 1: Rabash. What is the Help in the Work That One Should Ask of the Creator? 35, Vol. 2 (1988) 

Recorded from March 12,2003

Reader: Hello, friends, beloved friends. In the first part we will learn from a lesson by Rav from March 12, 2003. It is based on Rabash's article, “What Is the Help in the Work that One Should Ask of the Creator?” It is on page 773 in Hebrew, in the second volume of Rabash. We will read it together in the Tens. Tens that finish ahead of time are welcome to start the workshop on the main points in the article. So, reading the article, “What Is the Help in the Work that One Should Ask of the Creator?”

Reading: (00:46) Our Sages said, Rav Yitzchak said, MAN's inclination is renewed upon him every day. Rav Shimon ben Levi said, MAN's inclination overcomes him every day and seeks to put him to death. Were it not for the help of the Creator, he would not overcome it.

As was said, God will not leave him in its hand. He also said, he who comes to purify is aided. We should understand what is the assistance that one should ask to be given from above.

Clearly, where one feels weakness, there he needs reinforcement. It's like a child who has difficulties understanding. So his father tries to hire someone and pay him to help his son be on par with the rest of the children at school. Or he knows that his son is not very virtuous, so he speaks to the overseer of the seminary to encourage him and strengthen him so he does not lose spirit over his virtues, being unlike those of the rest of the children, and he always fails in them and feels inferior because of it.

Likewise, in the work of the Creator, like should say, that where a Person sees that he is weak, he needs to ask for help from above on that part. As our Sages said, he who comes to purify is aided.

From the words of our sages who said, he who comes to purify, it seems as though all the weakness in the work is specifically on purity, that only this is out of MAN's hands and he needs help. Yet our sages promised that he who comes to purify and sees that he cannot overcome, they said about it that he should not be scared off and run from the campaign, nor should he pay attention to his inability to achieve purity. Instead, a Person should believe that the Creator will help him.

However, we should also understand why the Creator did this, as this is unclear, because there is a contradiction here. On one hand, we are told, he who comes to purify, this means that the Person must begin the work on purity. Yet afterward, they said, were it not for the help of the Creator, he would not overcome it.

This implies that MAN does not have the option of defeating his evil. As our SAGes said, without the help of the Creator, he would not overcome it. This means that the Creator did not give MAN the strength to overcome the evil, rather it is precisely the Creator who gives him the power to overcome.

Thus, what is the benefit from the fact that MAN must begin? Instead, one could say the place where we can find the Creator is between the friends in the Ten, and we really have to generate a very strong environment in order for us to help, to get this help from the Creator. And he said in the beginning of the article about the kinds of fear, different kinds, that a Person, there's three kinds of fear, that a Person is first fearful of punishment to his body, to his wealth, or the next world, or hell, and the main fear is that a Person fears his master because he's great in ruling, and that he rules everything, and that all the worlds, the lower and the upper worlds, are considered nothing, so we have to see really how to always direct ourselves to the Creator, to develop fear of him, and to yearn to him. Yes, we need to reach a state where the reward is not for our own benefit, but rather our reward is to bestow contentment to the Creator.

A Person can't reach that by himself, he needs the help of the Creator, so that he'll help him to overcome all the other desires that he has, and focus on bestowing upon the Creator. Then when he comes to purify, he's aided, and he moves from reward, he goes for reward in this world, reward in the next world, etc. 

Reader: Now friends, we will go into a lesson with Rav, this is from March 12, 2003, go ahead.

M. Laitman: (26:29) We read an article from Volume 5 in the “Rungs of the Ladder” that pertains to the portion of Kiddushin, “What Is the Help in the Work that One Should Ask of the Creator?” We have many requests apparently, so we don't know what to ask for, so what should a person ask of the Creator so that what he asks for will help him? 

All in all, what we need to reach it is called that we need to reach the Torah. He speaks about that in the Preface to the Study of the Ten Sefirot, that we don't need to reach His name, but her name. Why is it her name? Why is our work and our goal called Lishma, for her name, not for the sake of the Creator, but for the sake of the Torah. Why is that? Because she is called the Torah of life. Life for those who find them. We truly need to reach the good, eternal, perfect filling, because the Torah, all in all, means that the person who corrects all of the vessels of his soul, 613 vessels, is rewarded with filling them with what is called the names of the Creator. Where in each and every vessel, the light that pertains to that vessel is deposited. So that light which is revealed in that vessel is called the name of the Creator, or the quality of the Creator, which is revealed according to the equivalence of form between this vessel and the light. Then the person who does that is called the son of Torah. Who is a son of Torah? We always name people according to their purpose. So one who wants to reach the Torah is called the son of Torah. Then according to the goal, we can speak about the matter of reward and punishment. Meaning what is a reward for him to reach that state, and punishment is the opposite, that he is seemingly not advancing towards that goal. And in this there is a difference between all people how they understand a goal that they wish to advance towards with greater precision or less precision. He says about that that there is Lo Lishma, not for her sake, which is fear of this world and fear of the next world. There is reward in this world and reward in the next world.

M. Laitman: (30:00) There are all kinds of rewards and punishments. Ultimately, only the reward and punishment determines who the person is, on what degree he is. Is he a beast or Adam? And in Adam, there are also degrees and there are also degrees in the beast, until it becomes clear to the person, what are the true reward and punishment. His true reward means that he reaches an act of bestowal. And he is truly rewarded with an act that he can perform without any self-interest. And when he already understands this in his heart, as we say, the heart understands that indeed to perform such an act towards the Creator is the highest, the best possible thing. Then accordingly he asks the Creator for help. Each time that a person wants to reach something, this wanting to reach is called a prayer to the Creator. And it doesn't matter if he's actually directing his request to the Creator or not. If he understands that he is turning to the Creator, if he even has the awareness that there is a Creator or not, because the Creator always feels what exists inside man's heart. That feeling that exists inside man's heart when the person doesn't even know what is there, but this is called his prayer. 

So if a person works on that in his heart, in his most inner chambers, there will be a desire to bestow to the Creator without any calculation for himself, it is considered that he's truly preparing himself to ask for the real help that the Creator can help him. This is why it's called, what is the help in the work that one should ask of the Creator. And everything else on the way to that are scrutinies that will gradually go through thousands of states. Are there any questions? 

Question (Petah Tikva Center): (32:52) You said that prayer is what is within man's heart. So it's not something conscious? 

M. Laitman: The prayer is what exists inside of man's heart. Does a person feel what is his prayer? In truth, he doesn't feel that. Can he feel that? Only at the end of correction. Our heart is in perfect adhesion with the Creator. In the most perfect adhesion, I do not change my HaVaYaH, and we exist in a permanent state which the Creator created to begin with, and it's only concealed from us behind many covers, this true state. So if we speak about where we certainly are, this is the state that we're in. Eternal adhesion with the Creator without any change. My goal is that I will want to be in that state and bit by bit I will discover, through all kinds of states that I go through that there is no state which is more perfect. Then bit by bit, I will feel that my prayer is certainly coming closer to my inner state. Now, you're asking, how can I feel, what is my most internal desire? My most internal desire- it's there, it's all in order to bestow entirely in adhesion with the Creator, but of course I don't feel that. 

Question (Petah Tikva Center): (35:40) But, if we talked about it in our state how does the prayer happen within us where we don't see it at all in the state of the end of correction? So is it after a person crosses the barrier then it becomes clarified, becomes conscious, or still? 

M. Laitman: Each time that we advance, we discover more and more where we truly are. That's it. What does he say in, “You Have Made Me in Behind and Before,” meaning in the concealment and revelation of the Creator, because indeed His kingdom rules all, and everything will return to its root. Why? Because no sight is free of Him. But the difference is between the present and the future, because one who is rewarded with connecting the two worlds, meaning my true state, and the state as it is revealed to me now, he discovers in the present the clothing of the Creator, that everything that is done is just a garment, a clothing for the revelation of the Shechina. This is the state of the present. Meaning that even now he comes out in royal garments, showing to everyone's eyes that the rider is not subordinate to the horse, God forbid, although it seems like the horse is leading the rider. 

Meaning it seems to us that we in some way are different from the perfect state. But the truth is that the horse does not awaken at all with any motion except by feeling the bridle of the rider. This is called building the structure of the Shechina. It's also called the state of face-to-face, but in the meantime it's face-to-back or back-to-back.

What does it give us? So there is this approach, and there is an approach where we ignore all of that. The fact that inside I have adhesion, and I exist in Ein Sof, and I need to reach this state where Malchut of Ein Sof covered herself by herself in order to reach this whole state by her own forces. That's all fine, but what does it help me? If I say that yes, I exist in that state of infinite adhesion, and I exist there in a perfect state, and I just have to discover it, if I look at myself in such a way I have hunger to draw forces, because there is this true state, and I exist there, and I just have to agree with it. But Malchut played this trick on me. It did it on all of her parts, and I'm also a part of her, in order for us to discover this state by our own forces. That certainly from there we already have all of our future which is actually the present, only with respect to me. Because I lack corrections, it is called future. And from that state when I exist there, I can draw everything. So, it's not that we exist in some vacant space, which is empty and dead, but it's the opposite, as he says about the son of the rich person who is locked in a cellar. He has everything, all he lacks is the corrections in order to use it. Then he just discovers that to begin with his father was good, was okay, and he had everything, it was just waiting for him until he will know how to approach this whole treasure. 

Question (Petah Tikva Center): (39:44) So, what's not clear here is that if this desire that we wish to reach already exists, we just have to correct ourselves to reach it. So where is this part where, if not for the Creator, he wouldn't be able to overcome it? 

M. Laitman: The Creator created a perfect state. He cannot build something which is a middle, half-perfect or only some degrees. But rather the moment that He decided that he wants to have a created being in the most perfect state, this is how it was done. We're done, there is no other way. Now, the problem is the bread of shame. That the created being needs to discover this perfect state by his own forces. He needs to feel that he made that state, not the Creator. This means according to equivalence of form. That is all. Because of that, there are covers on the one hand, concealments, and we in return need to perform these corrections and accordingly remove these concealments. This is called- to rise on the degrees back to that state. All of the degrees exist with respect to us, with respect to the Creator. We exist in the perfect state in Ein Sof, and this is how we appear. 

Question (Petah Tikva Center): (41:15) The Creator created a perfect state. Now we ourselves need to do the work. Where is the matter of the…?

M. Laitman: The Creator means all of the light in general that fills the created beings. This is called the Creator, the light of Ein Sof that fills the whole of reality. Now, if you're talking about a specific relation or a specific way that one who attains and relates, then it's always that an upper degree towards the lower degree is called the Creator. The Creator comes from Bo Reh, from the words come and see. That I can come and see, meaning to connect according to the equivalence of form and attain it. 

Student: Where's the bit about the help of the Creator? Where is that? 

M. Laitman: The Creator's help is in that you according to your will. If you truly want to rise to a higher degree, to identify with it, to equalize your form with it then you get help from that higher degree either in the form of the light of AB SAG, or in terms of the upper AHAP, the AHAP of the upper one. This is called the Creator's help. The Creator is not some supervisor that you can give Him some gifts, some bonus, and then he'll relate nicely to you. Maybe if you find some special way to approach Him, then you'll get some special attitude. No, the Creator means the general force of doing good to His creations. He brings all created beings in the most optimal manner to that perfect state, which is the only one that exists, however not in the feeling of the created beings. That is what is called Creator. 

The Creator is the law of the Good and Does Good that simply pressures the whole of creation like that to converge it back to feeling that state of Ein Sof. That is all. So, if you're looking for some special attitude from the Creator towards me, it means that accordingly you have to prepare a special vessel from that, from you, towards the Creator. And then accordingly you'll be rewarded with a special attitude from the Creator towards you. This is what it means that we need to prepare the vessels so that the vessels will precede the lights. That is all. This is called the help of the Creator. The help of the Creator is not that I don’t do anything, and He comes to me and He helps me. Please get up, please start working or something like that, but rather this general law will work on me as well. And He will get me up when necessary, this general law, right? According to what my desire now needs in order to work, but it doesn't work. So this light that works on it, in general it will awaken the desire. Of course, it will be through suffering. 

Question (Petah Tikva Center): (44:55) In such a state, is there even an ability to ask for help if this is the help that I need? 

M. Laitman: The ability to ask the Creator, turn for help, or in general, to turn. In our words, it sounds like we're turning to some personality that has His own feeling, and according to your request, He might get back to you and change His attitude to you. Right? Why do you address Him? He has some relation to you. Let's say there is no connection.  That, too, is a kind of connection. It's one of the variations so He has some relation to you. You wish to change that to something specific, right? So you turn to Him. The question is how can you grab His attention to you? So they say, the Creator is the general law of doing good to the created beings. The Good that Does Good. 

Meaning there's no change in His attitude to anyone. Good that Does Good. If He is absolutely Good that Does Good, then what can I turn to Him with? Tell me. That He'll be a little bit more Good that Does Good. What? I don't understand. How? If it's so simple then it's just 100% already, that's it. So either I need to sit idly and do nothing, because that's the main thing He gives, and you can't do more, you have to just wait. Or I have to realize that my prayer, meaning my address to Him, my attitude to Him, it brings me the Good that Does Good in a different way, in a different manner that brings me faster, closer, more effectively. So there's a general Good that Does Good to all, and if I wish this Good that Does Good to work on me more intensely, faster, that depends on my effort. So it's up to me, how can I receive from this Good that Does Good? Rabash gives a simple example to that. You have a little cup, you go into a treasure, a treasure trove, and you fill the cup and that's what you've got. You come out with this vessel and someone pours it out, spills it all, and you cry and say, what, at least I had something in that cup, I filled 200 grams of gold coins. And they said, okay, no worries, get in again to the treasure trove and go ahead, it's all yours. So in other words, it all depends on the preparation of the vessel. If your vessel is small, then what can you do? 

You have to find a greater vessel, take some big bag instead of a little cup and go into the treasure trove. It's open to you. So the prayer means, how much can you open, open your vessel. Meaning it's up to you. The fact that you turn to Him and cry and pray and yell, the question is, are you just crying outwardly, and you have no one you can deceive, because all his faucets are open. You understand, the door to the treasure is open. Or in other words, you're in a basement, just turn on the light and see that everything's already there. So you can't cry to Him. What you need to cry about is your own state, your lack of corrections. Worry about yourself.

Meaning, the prayer to the Creator, that is what prayer truly means. To pray, Le’hitpalel, means to judge oneself. That's the true interpretation of that word, that I judge myself. That means Le’hitpalel, to pray. Le'hit in Hebrew is the same as saying to get dressed, or meaning to do an action upon yourself, not towards Him. That's it.

Question (Petah Tikva Center): (50:08) My request should be very specific? Exactly how in the way that the Creator can help me? 

M. Laitman: Therefore, the Creator relates to you every moment as maximum Good that Does Good. But if you want that Good that Does Good to not be just general, as it is to everyone, but that He will bring you closer to Him, then you have what to add, and that's the only thing. There's nothing else to add. You can't ask Him for anything else, because in everything besides that, the faucets are open, they're running, and you can't just increase your vessel at all. 

Student: So my question is, I was asking, can I ask for help for a friend? Instead of asking for myself, can I ask for a friend? Will that be a true request? 

M. Laitman: You can ask whatever you want. The question of whether you're asking truthfully or not is a different question. 

Student: Is it possible that a person will truly reach a point where he will understand that he needs to ask the Creator to help a friend, because that depends on him? 

M. Laitman: If a person comes to a point where he connects with the vessel of the friend as one, then he asks for the friend. Yes, so what? You don't understand? You're talking about a simple, beastly prayer. Why not? That's like the Kibbutz people of the south. They ask for rain, and they get rain. 

Question (Petah Tikva Center): (52:12) What's the point for asking for beastly help in something related to this world? 

M. Laitman: There's a different question here. The Creator answers all of man's desires, because these desires, He awakens them, and He fills them up, and awakens them, and fulfills them. It's simply a chain of records that plays out in us. So that's the beastly chain by which we evolve until we come to a state where we ask for something purposeful. That after all of those records, you come to a question. What should I have in my heart? What kind of request to have in my heart? That means that you begin to examine your deficiencies, and then you begin to purposely, consciously work on your deficiencies, how to make it so that the deficiencies deep, deep in my heart will be towards the Creator, and that my heart will ask for closeness to Him. Just closeness to Him, I don't want anything. By what actions can I cause that? My heart is a system that doesn't belong to me at all. I'm not the owner of it. By what actions can I govern my heart? Indirect actions, so that it feels what I wish. So I'm told, the group. The person who enters the society, whether he wants it or not, he absorbs an impression from it. If he enters the society, those words, entering the society, that's what we need to perform, to do. But if he enters, that's it, he's in the hands of society. So my problem - and it isn't a problem, it's also my ability to enter society, meaning to put myself under it so they influence me. That is in my hands. That's called the choice of society. I choose a society and I enter it forcefully, I participate with them in all kinds of things, I do whatever I do just to get their influence. 

Let's say I want to learn English. So I choose some society there in Scotland, let's say, and I go to them for two months in the summer. You know, some people do that. And I'm there. So I'm there, I always want to be among them, I want them to speak, to hear - I want to get a constant impression from them, to always wash myself with English. After two, three months, I start speaking, but I have to make these actions to enter them and keep hearing and always want to be in contact with them. And if I just come, and they are working there in some commune or whatever, and I also I'm there with them, but I don't hear them, and I disregard them, and I have my own problems and troubles and I don't care about them. And I just do some action there, so they give me food, I don't hear, I don't speak to anyone, I don't want to learn from them anything in short. So that is not going to help me from there. Meaning I'll fulfill my role there, I'll get my meal in return and I'll come back home without studying any English.

Question (Petah Tikva Center): (56:38) So how can you ask for the right prayer? 

M. Laitman: Bit by bit, a person begins to ask for what's necessary, bit by bit, okay? 

Reader: Friends, now let's share our impressions from the lesson and what we take from it to implement in the Ten. So, a summary workshop. Six minutes, please. 

Reader: We'll move on to the next part of the lesson. First, let's sing together. 

Song: (01:03:40)