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

Daily Lesson (Morning) March 26, 2025.

Part 1: Rabash. Article No. 15, 1990. What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?

Reader: Hello, we are studying from the writings of Rabash, second volume, page 1028, the article “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”. You can find the article in Sviva Tova and the Arvut system, you can also send us questions live through our websites.

Reading: (00:26) Rabash. What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?

Article No. 15, 1990

The Zohar (Shemot [Exodus], Item 341) says, “As long as their minister had dominion over Israel, Israel’s outcry was not heard. When their minister fell, it is written, ‘The king of Egypt died.’ And promptly, ‘And the children of Israel sighed from the work, and they cried, and their outcry went up unto God.’ But until that time, their outcry was not answered.”

We should understand this: If he says that before their minister fell, their outcry was not answered, who caused their minister to fall so that afterward it will be possible to hear their outcry? We should also understand why, if their minister had dominion, it is impossible for their outcry to be answered. Does their minister have the power to detain the prayers of Israel? We should also understand what is written (Exodus 5:22), “Then Moses returned to the Lord and said, ‘O Lord, why have You brought harm to this people? Why did You ever send me? Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not saved Your people at all.’ Then the Lord said to Moses, ‘Now you shall see what I will do to Pharaoh, for with a mighty hand he will send them.’”

We should understand Moses’ argument when he said, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not saved Your people at all.” It appears as though Moses’ complaint was true, since it implies from the Creator’s reply that what Moses said was true. But the Creator said, “Now you shall see what I will do to Pharaoh.” In other words, he would see what the Creator would do to Pharaoh. It seems as though it should have said, “You will see,” meaning that Moses will see, meaning Atah [you] with an Aleph [which changes the meaning from “now” to “you”]. Why is it written Atah with an Ayin [which means “now”], which implies that now he will see? It means that when he came to Pharaoh previously, and he harmed this people, there could not be an exodus from Egypt. But now there will be a place for, with a mighty hand, he will send them and drive them out.

We should understand why specifically now is the place of the exodus from Egypt. There are two things to understand here: 1) why when he came as the Creator’s messenger, the situation of the people of Israel grew worse. 2) why specifically now, after the situation has deteriorated, there can be an exodus from Egypt.

We should interpret this in the work. The ARI says that the exile in Egypt was that the view of Kedusha [holiness] was in exile. This means that the Klipa of Egypt ruled over the people of Israel. We should interpret that the people of Israel means that the whole nation wanted to work for the sake of the Creator and not for their own sake, as it is known that “Israel” means Yashar-El [straight to the Creator], meaning everything for the Creator.

The governance of Pharaoh is the opposite: to work only for one’s own sake. For this reason, the view of Kedusha means that we must work for the sake of the Creator, meaning to bestow. This discernment was in exile under the rule of Pharaoh, king of Egypt, where Mitzrayim [Egypt] has the letters of Metzar-Yam [narrow sea], and it is known that “narrow” means scarce in Hassadim [mercies].

It is like the [Hebrew] expression, “narrow eyed” [jealous], meaning that he can only receive and not give anything. “Wide” means expansive, meaning giving much, and “narrow” is the opposite, not giving, which means that the Klipa [shell/peel] of Egypt was that each one could work only in order to receive in return. But without return, meaning only to bestow, he does not permit any action. This is considered that Egypt was narrowing [constraining] the quality of Israel.

By this we can interpret what our sages said, “Anyone who constrains Israel becomes a Rosh [head].” That is, who can control the quality of Israel? Only he who is the Rosh, he governs. Then he constrains the quality of Israel, not letting one work for the sake of the Creator, which is called to engage in Hesed [mercy], but only in reception for oneself. This is called “the Klipa of Egypt.”

Therefore, the order of the work is as our sages said, “One should always engage in Torah and Mitzvot [commandments/good deeds] Lo Lishma [not for Her sake], and from Lo Lishma, we come to Lishma [for Her sake], since the light in it reforms him.” This is so because man was born with a desire to receive for himself. Hence, if we want him to do something, to emerge from the state where he is used to working for his sustenance, meaning a person is told, “Until now you knew that all your pleasures, by which you sustain the body so it can exist, came only from corporeal things. You found pleasure only in corporeal things, and this is called ‘the sustenance of the body.’ Engage in Torah and Mitzvot, where greater pleasure is clothed, so it is better for you to engage in Torah and Mitzvot because by this you will have more pleasure.”

It is like a person being told, “Stop working where you are used to work; there is a company where you can earn ten times more.” If he believes what he is told, he will certainly leave the job he was used to doing all the time and go work at the new place, since he will receive a higher return.

This is called Lo Lishma. However, from Lo Lishma he will come to Lishma. Therefore, it is worthwhile to begin even in Lo Lishma, since in the end, he will come to Lishma. It is as Maimonides says, “Therefore, when teaching little ones, women, and uneducated people, it is in order to receive reward, until they gain knowledge.”

All this is because the body understands only the mother tongue. That is, if the first language that the mother speaks to it is the language of reception, meaning to work only for the will to receive for oneself, meaning to act only for its own benefit, and the language of bestowal is something new to it and it does not understand it, it is very difficult to learn this language. That is, understanding this language requires help from above, so as to be able to grasp this language of the desire to bestow.

It was said about this, “He who comes to purify is aided,” to understand this language. This is called “the generation of Babylon,” as it is written (Genesis 7:11), “They will not hear one another’s language.” In other words, when they were given work of bestowal, for each to work for one’s friend, the package soon fell apart.

That is, it is as it is written, “and they stopped building the city,” since when they were told that each one should work for his friend, they did not know this language, and no one wanted to work for another. Hence, they immediately “stopped building the city,” as they had no motivation to work for the sake of others.

For this reason, when the people of Israel were in exile in Egypt and were under the governance of Pharaoh, King of Metzar-Yam [Narrow Sea/Egypt], and wanted to emerge from his governance, they could not. It was still unclear to them what it means to work in order to bestow and not for one’s own sake. Although they wanted to work for the sake of the Creator, they saw that they could not. Yet, they always had excuses as to why they cannot aim in order to bestow, and they did not feel that they were so far from the Creator.

However, when Moses came to the people of Israel and spoke to the quality of Pharaoh in each and every one, meaning to the will to receive in their hearts, and told them that he wanted that the quality of Pharaoh in them would not dominate the quality of Israel in them, but that it would allow working for the sake of the Creator and not for the sake of the body, when the Pharaoh in the nation heard what Moses had told them—to work only for the sake of the Creator—they understood what it means to bestow and not receive and were promptly weakened in the work, since the body resisted with all its might so they would not perform any act of Kedusha.

In other words, even the Lo Lishma now became difficult for them to do. Before Moses came, they had strength to work because they still did not know what “for the sake of the Creator” meant. But when Moses came and explained to them what it means to bestow and not receive anything, the Pharaoh of each one started asking questions: 1) As it is written, Pharaoh asked, “Who is the Lord that I should obey His voice?” 2) Then came the wicked one’s question, who asked, “What is this work for you?”

It follows that once the people of Israel heard from Moses that they must work for the sake of the Creator, the real resistance of the evil in man began. This is the meaning of the words, “Then Moses returned to the Lord and said, ‘O Lord, why have You brought harm to this people? Ever since I came to Pharaoh to speak in Your name, he has done harm to this people.’” In other words, the body, which is called Pharaoh, began to resist the work.

It follows that Moses’ question was in order. That is, intellectually, we understand that if we observe the Torah and Mitzvot that the Creator commanded, the order should be that if we engage on the path of truth, the work should certainly be stronger, since we are marching on the path of truth, whereas Lo Lishma is not on the path of truth.

Hence, when Moses came to speak in the name of the Creator, the work should have been stronger, meaning to overcome the evil with the quality of truth. Yet, what did Moses see? It is written, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people,” meaning the work to overcome the evil has become harder. In other words, not only did they not become better, meaning had more power to overcome the evil, but on the contrary, the evil gained more power.

Yet, the truth is that before we know what it means to do everything in order to bestow, the evil in man does not show its resistance all that much, since it is given a holding place while engaging in Torah and Mitzvot. Yet, when the body hears what it means to bestow upon the Creator and not receive anything for one’s own sake, meaning wanting to completely uproot the evil and not give it any grip on one’s Torah and Mitzvot, of course it resists with all its might and does not allow being cancelled.

It therefore follows that it is not that something new occurred in the evil. That is, it is not that now he received the evil, but that the evil that was in him had nothing to do and was virtually idle within him. But when a person wants to give all his actions to the Creator and not give anything to his body, called “will to receive for oneself,” it begins to show its strength and resists being overthrown from governance over the body.

It is written in The Zohar that the evil inclination in a man is called “a foolish old king.” It says, Why is it called “king”? Because it controls the body. And why is it called “old”? Because as soon as one is born, it is present in a person, whereas the good inclination comes to a person after thirteen years.

It therefore follows that as long as the evil is not revealed, there is still no one to cancel. But once its might has been exposed in full, it is possible to revoke it, since then, when he revokes it, he revokes it entirely. When the evil is not revealed, only a part of it can be cancelled, and this is not wholeness, since from above, when a person is given something, he is given a complete thing.

Otherwise, if one were to be given the power to be able to work for the sake of the Creator, if a bad part that has not been revealed remains in a person, it follows that a part that is bad and is still not revealed remains within a person and works with the intention for the sake of the Creator, and this is not considered wholeness. This is as our sages said (Sukkah 48), “Anyone who associates ‘for the sake of the Creator’ with another thing is uprooted from the world.”

We should interpret this in the work. This means that if a person observes Torah and Mitzvot for the sake of the Creator, but does part of the work also for the sake of the body, meaning that it will yield benefit to the body, too, he is uprooted from the world, meaning from the spiritual world, since everything must be for the sake of the Creator, and not at all for one’s own sake.

It follows that before the evil reveals its true form, it is impossible to give the person the power to uproot it, since he still does not have the measure of the bad that will give him the power to overcome, as it is known that there is no light without a Kli [vessel], meaning no filling without a lack.

According to the above, we can understand the Creator’s answer when He told him, “Now you shall see what I will do to Pharaoh.” We asked, it should have said Atah with an Aleph [meaning “you”], meaning that Moses would see that the Creator will do to Pharaoh. Why does it say Atah with an Ayin [meaning “now”]?

According to what we explained, it is impossible to give half a thing. Rather, first, the full evil must be disclosed, and then comes the help from above over a complete thing. Therefore, after Moses said, “Why have You brought harm to this people and did not save at all,” but rather the bad manifested in all its might, now is the time when the salvation will come from above. This is why He said, “now,” meaning that now you will see that I will give them the necessary help, as it is written, “For with a mighty hand he will send them, and with a mighty hand he will drive them out from his land.” For only now is it the time, since all the bad has been revealed in them.

Now we can understand why when Moses came as the Creator’s emissary, their situation grew worse. The reason is that this is not regarded that they grew worse, but that when Moses let them see what it means that they must work for the sake of the Creator, as it is written, “Ever since I came to Pharaoh to speak in Your name,” meaning that we must work for the sake of the Creator and the quality of Pharaoh must descend from its throne, there was room for the revelation of the evil.

It follows that by Moses explaining to them the meaning of working in order to bestow, they advanced in the work and achieved the degree of truth, to know how the bad controls them. Before Moses came to them as an emissary of the Creator, they did not know the truth—how far they were from the Creator. It follows that although in action, they grew worse, in truth, they advanced, for only now do they have Kelim [vessels] that the Creator can fill with His help, as our sages said, “He who comes to purify is aided.”

Now we can also understand the second question: Why specifically after they grew worse, the time came when the Creator gave the help. This was so because only now do they have Kelim that are ready to receive a complete thing. This is why it is written, “Now you will see” with an Ayin.

Concerning what we asked about what The Zohar says, that before their minister fell, the outcry of Israel was not heard, as it is written, “And the king of Egypt died,” and promptly, “And their cry went up unto God.” But until that time their outcry was not answered. We asked, 1) Who caused their minister to fall? 2) Why does their minister have the strength to detain their prayer?

We can understand this the way Baal HaSulam said, as is presented in the book A Sage’s Fruit (Part 1, p 103): “The thing is that to the extent that the children of Israel thought that Egypt were enslaving them and impeding them from worshipping the Creator, they truly were in the exile in Egypt. Hence, the redeemer’s only work was to reveal to them that there was no other force involved here, that ‘I and not a messenger,’ for there is no other force but Him. This was indeed the light of redemption.”

It follows that the exile is primarily that we think that there is a minister of Egypt, meaning that their minister is given authority and he governs Israel. When a person thinks so, their minister rules. When the people of Israel want to emerge from the governance of the minister of Egypt and see that they are asking the Creator to deliver them from his dominion but the Creator does not deliver them from exile and they are under his governance, then they say that the Creator does not hear their prayer.

The evidence of this is that He does not hear their outcry, since they see that they keep regressing instead of progressing. In other words, each time, they see that they are farther from the work of bestowal, since it makes sense that according to the work and toil that a person gives and prays to the Creator, He would deliver him from Pharaoh’s governance.

Yet, each day he sees the opposite. That is, each day, he sees that Pharaoh is ruling over him with more power, meaning he sees that he is more connected to the will to receive, and also more remote from the desire to bestow. For this reason, a person says that the Creator does not hear a prayer.

This is the meaning of what The Zohar says, that as long as their minister was given dominion over Israel, Israel’s outcry was not heard. This is considered that their minister detains the prayers of Israel. That is, the people of Israel say so; otherwise, why does the Creator not hear their outcry?

And what happens in the end, meaning after the full form of the evil has been revealed to them and they did not escape the campaign in the middle of the work? At that time, they are rewarded with seeing the truth, that there is no minister of theirs here, who was detaining their prayers, but the Creator Himself did everything, as it is written, “for I have hardened his heart.” That is, the Creator made them see each time how far they were from Kedusha, meaning that the Creator revealed to them the bad “that I may set these signs of Mine.” Thus, specifically by revealing all the bad, the Creator can give them the help for a complete thing.

Accordingly, it means that when they were rewarded with seeing, “And the king of Egypt died,” which The Zohar calls “the fall of their minister,” this awareness, that they thought that there was a minister to Egypt and that he had authority and was detaining their outcry so it would not be heard above, that view has fallen from the people of Israel.

Instead, now they were rewarded with seeing that there was no minister to Egypt who detained the prayers of Israel from being accepted. Rather, the Creator did hear their prayer and the Creator hardened their hearts. That is, the Creator wanted the real form of evil, called “will to receive for oneself,” to be revealed.

It follows that He did hear their outcry. Were it not for the awakening from below of the people of Israel, who want to emerge from Egypt’s governance, meaning when they saw that all their work was in favor of the will to receive for themselves, called “Pharaoh king of Egypt,” without this awakening, the Creator would not reveal to them the form of the bad.

The Creator shows the form of the bad only to those who want to emerge from the governance of the bad. They think that they are growing worse each time, when in truth, it is common sense that everything in which we exert, we advance more or less, but we do not regress. The answer is that we are not regressing. Rather, we are advancing to the form of the truth of how much the bad can work within them. Then, when they have a complete Kli of evil, the Creator gives them the help, and then everyone sees that the Creator did hear the prayer the whole time.

According to the above, it is clear what they thought, that there is a minister of Egypt who detains the prayers. We asked, Why does this minister have the power to control the prayers of Israel? The answer is that this is what they thought.

The second question, Who caused their minister to fall from his authority? It is that they worked all the time and did not escape the campaign until there was room to reveal all the bad. Then, they were rewarded with the truth. Until then, there was also no minister here of theirs, but they thought so. It follows that two things came at once, which our sages call, “His divorce and his hand come as one.”

According to the above, we need great strengthening and not to escape the campaign, but to believe that “The Lord hears the prayer of every mouth,” and there is no other force in the world but only one force—that of the Creator, and He always hears everything that is turned to Him.

Question (Petah Tikva Center): (39:51) There is the story in the Bible, the story about the exodus from Egypt. And there is the interpretation, the meaning is that we study. Should there be a complete match between story and its meaning in our work with every detail in this process that we're going through – the process that a person goes through?

M. Laitman: The process that we read is a process that perhaps didn't happen to some of us, but ultimately it should happen.

Question (Petah Tikva Center): (41:01) He writes, he gives an example and says it is like when a person is told stop working in a workplace where you used to work. And there is a company where, there, you'll be able to receive a salary that is 10 times more. So, the question is what is in the spiritual pleasure which is so much greater than the corporeal pleasure?

M. Laitman: That you reveal the Creator; that the Creator is your governor or landlord.

Student: Now we are performing actions of connection. We do taste a different taste in life, we already do taste a different taste. Seemingly, we have an opportunity to work once in a while in the factory, in the company, where we earn more. So, the question is why suddenly after a person works there and receives 10 times more, he would go back to the previous factory where you make little money? What's the explanation of that?

M. Laitman: That's how it appears to the person. That he's working in a factory that receives more, and bit by bit, either he gets used to it or his importance goes down. But he no longer thinks that he's working in a special place. And that's why it doesn't matter, it’s not so bad if he leaves it and just goes to wherever he used to work. And then maybe come back but he's not glued, adhered, to this, that this is his life. 

Student: We also read that he described now that Israel grows weaker in the work when Moses comes to speak with them. And then their Pharaoh certainly resists bestow. Now, what's the advice, what's the tactic that each one can use to continue strongly in the work and not that it will threaten the will to receive? There is, seemingly, a point where the will to receive can stop a person, can interrupt. 

M. Laitman: Yes?

Student: And we need cleverly somehow not to awaken it to such a point. But there is apparently something here where we have to work cleverly, is that correct? 

M. Laitman: So, you are asking this: Now a person encounters a certain disturbance. That disturbance, is it against his work or let's say against his connection with the Creator? Or now, when the problems or the doubts awaken in him, do they relate to the essence of the work, the benefit of the work, what's going on? That's what we need to scrutinize. If what he feels are complaints against the work itself, that's one thing. If it's about the reward from the work, the result from the work, that's a different thing. Or it's possible that the Creator’s doing this to him; that's already a third thing. And there could be a few others. Here he needs to scrutinize that.

Student: Indeed, he touched the point where, in the end, there is a huge difference here between understanding that the Creator is the one that's doing it to you and the evil controlling you. That, actually, it's not the evil that's controlling you but it's the Creator who orchestrated it so you can see things this way.

M. Laitman: Yes.

Student: What is that changes things? Why does that give the person the strength to continue seeing things that way?

M. Laitman: This is a question: What is a person really facing, who is preventing him? Is it the Creator or is it, let's say, the evil inclination – some angel from above that influences the person? And here, there are indeed two answers. If it is his evil inclination then he probably needs to turn to the Creator and ask to be taken out of the rule of the evil inclination. If it isn't the evil inclination but rather, a foreign control then he needs to scrutinize it and see what is this foreign control? How does it work, how does it stand against his goal? That's how a person comes to a correct response.

Student: Actually, we now talked about it, that it seems as though each one has, seemingly, a beast living next to him. We can even see in corporeality that there is an animal next to the person and sometimes to see that the animal can control the person – it manages him.

M. Laitman: Yes.

 

Student: What's the advice that it's okay for the animal to live but it should be next to the person instead of hindering him in spirituality? How do we manage ourselves in such a way, here, if you can give us some counsel?

M. Laitman: Yes, that's basically the solution, that the will to receive for itself, that we have to detach it from ourselves so it doesn't interfere with what we decide, with what we do, that's one thing. Secondly, that we will come out of the rule of the will to receive and when we are in control of ourselves, this is called being a free people in our land, in our desire. That means that we are coming out of Egypt and that's the main thing. Why do we feel the evil inclination as evil; and then a few other details become apparent here? I'm just holding myself from saying too much so that you won't get confused. But one clean thought that threads through the whole article is, that that's what needs to pull us forward. Think.

Question (Petah Tikva Center): (50:51) First of all, what is that one thought that passes through the whole article and should accompany us?

M. Laitman: How do we discover through the whole article that there's one force that guides us and we have to be as conscious as possible, even complete, with complete awareness. To follow Him, that we're always revealing Him, scrutinizing Him; and accordingly holding on to Him. That’s how we come out of Egypt. 

Student: This is what the Creator’s becoming revealed to us more and more and we should follow Him?

M. Laitman: The Creator becomes revealed in some of His works as if it's different works – one time against the evil inclination and another time against, perhaps, foreign thoughts. And that's how we gradually reach a state where we understand in what way the Creator needs to appear before us. When we get to that, then we already reveal Him and hold on to Him and following Him.

Student: Our work is to discover the force of the Creator, the force of None Else Besides Him behind every action, every display of His of every kind? How do we recognize Him even when He appears in one way or He appears in another way. One time it is through the work; another time is through the reward? Each time it is through a different form?

M. Laitman: Yes.

Student: How do we discover Him each time?

M. Laitman: I can't reveal, for you, this condition; rather, you have to know that He is facing you and He leads you, guides you on the path, throughout the whole path. And you, with this awareness, you have to relate Him, to the article where Rabash or Baal HaSulam reveal to you the manners of disclosure of the Creator towards the student, and that's how it's revealed.

Student: Who gives the power to the minister of the Egyptians to be in control, the attitude of a man or the power of the Creator?

M. Laitman: The Creator.

Student: The manners of the revelation of the Creator, He determines how He appears in a different way each time?

M. Laitman: Yes.

Student: It's not the person's perception of reality?

M. Laitman: If a person weakens on his grip of the Creator, then he moves to the grip of the evil inclination.

Student: Now, something else: He says that, on the one hand, so long as the minister of Egypt was given authority over Israel's outcry was not heard. On the other hand, we learned that the Creator hears the prayer of every mouth. So how do we settle this apparent contradiction? When does the Creator actually hear the person's prayer?

M. Laitman: The Creator always hears, the question is: Does He accept the prayer or not? Here, we need to understand that if He doesn't hear this means He wants to teach us on a higher level, on an upper state. That we are, now, not receiving a response from the Creator but we have to continue working and knowing and feeling that how we are now attached to the Creator, that still isn't the end of the road.

Student: The Creator hears a person's prayer all the time but He doesn't always accept it? So, when does the Creator accept the prayer of the person?

M. Laitman: When a person understands that he has contact with the Creator.

Student: What does that mean?

M. Laitman: When a person feels that, through the reading, he's in dialogue with the Creator.

Student: But when he turns to the Creator, to whom is he turning? If He hears the prayer of every mouth, to whom is the person aimed? He aims towards the upper force – it seems to him that he's talking to Him, he's turning to Him about now in his perception. And maybe it's imaginary, but that is what the Creator is for him. So, he feels Him, he understands that he's talking to the Creator.

M. Laitman: Seemingly, as if.

Student: Why does the Creator answer?

M. Laitman: Because it just seems that way.

Student: So, when does the Creator accept the prayer? That is his prayer, it's like a child.

M. Laitman: The Creator accepts man's prayer in a way that is directly to Him, to the Creator, that’s it. I can't give you more answers and explanations because, otherwise, there will be nothing left which I – nothing which you demand answers for, understand? It's like I'm just going to tell you everything and then nothing is left with. You understand? The article still has to be left with question marks.

Question (Petah Tikva Center): (59:45) It seems as though the article is speaking about the recognition of evil, that's the main topic. Why is it so important for the person to recognize the evil? What's the purpose of the recognition of evil?

M. Laitman: Because, exactly opposite the true evil, there's the Creator. He slightly inverts the scrutiny – flips it – and then it clears to him that that’s how he is going to see the Creator in front of him.

Student: So, the evil is the means for the connection with the Creator?

M. Laitman: Yes. 

Student: That's why it's necessary to discover it?

M. Laitman: Yes. That is to begin with, I created the evil inclination, I created the Torah as a spice, and so on.

Student: Recognition of evil is it something specific or is it general?

M. Laitman: Recognition of evil is, specifically, to discover the Creator.

Student: Maybe I didn't ask correctly: Is it in a relation to the friends, or in a relation to None Else Besides Him, or in relation to an ability to justify the Creator? Does it even matter this elaboration?

M. Laitman: Only towards the Creator.

Student: But is it important to try to detect the manners of the recognition of evil or it's not so important?

M. Laitman: No, that the evil in the person prevents him from knowing the Creator.

Student: Earlier I heard, if I heard correctly, that a person feels that he has contact with the Creator through the reading, he's talking to the Creator. When you say reading or calling the Creator, did you mean when a person reads the article or when he calls the Creator?

M. Laitman: The truth is it's both, it's both. A person has to make the plea.

Student: Calling, meaning the efforts to call upon the Creator, they gradually beget the connection with the Creator?

M. Laitman: It's the efforts to turn to the Creator.

Student: And the need to turn to Him appears only when the person discovers the recognition of evil. That's why the process has to be like that?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:02:34) I heard that a person should control his desires. And you also told us, not too long ago, that Rabash was controlling his desires in a really incredible way. How do we do it, Rav, how do we control our desires?

M. Laitman: We begin scrutinizing the article, let's say, not from a state where we're already standing opposite something. Rather, we need to scrutinize where is the Creator here? Meaning that I, here, am – well, ask again?

Student: I feel that to control the desires, I asked before how do we control our desires.

M. Laitman: Yes?

Student: I feel in the work between us, in the scrutinies we make all the time in the readings of the articles in the morning lesson and in general. That as you said before we have to constantly be concerned about being in contact with the Creator. And I feel that this connection with the Creator allows you to control your desires by constantly demanding from Him more and more, this helps you to control your desires. But I'm asking, what does it exactly mean to control the desires? How do I constantly care on the one hand not to lose the connection with the Creator, and on the other hand, that I know that I'm in control. Do I control it or does the Creator control? That's the question.

M. Laitman: That's the question. Well, it's actually not important; well, let's say the Creators in control.

Student: So, if the Creator is in control, what am I doing, here, in this game?

M. Laitman: You have to submit yourself and allow the Creator to govern. Give Him room to rule.

Student: He says that only people who want to emerge from the control of the evil, to them the Creator reveals the true form. What does it mean to reveal the truth to me?

M. Laitman: The Creator reveals the truth, which is the relationship between Him and what the person feels.

Student: But I feel that the truth is actually divided into two: On the one hand, There Is None Else Besides Him – He's the first, He's the last. On the other hand, as you said before, I need to subjugate myself before the Creator all the time and realize that I cannot do anything. Is that the truth, Rav? Is this the truth that I have to discover throughout the whole path that I actually have to subjugate myself before the Creator? That There Is None Else Besides Him and then what do I discover? What am I supposed to discover?

M. Laitman: You discover your attitude and relation to the Creator, your place, your strength, your force opposite the Creator.

Student: Because he says that He's the force, and His hand comes at once. Is that the truth that I need to discover?

M. Laitman: Well, let's say so, but we still have to understand what's going on here. What does this statement really include.

Student: So, what does this sentence include because I feel that there are many questions in this article like you said before. But as the friend also said before, this evil that we discover all the time more and more, but along with that we understand that only the Creator can help us. There is some sort of a relationship, a system of connection between us, that we need to understand because the system is so special. How do we take this special connection and rise with it all the time even though we discover the evil? How do we rise above it each time higher and higher?

M. Laitman: That will soon come in the coming articles.

Question (Petah Tikva Center): (01:08:16) What is the connection between in order to receive and in order to bestow? I feel, seemingly, this Passover very different from all the other Passovers we went through. From the point that the possibility to hold on to the Creator is opened up for us throughout the entire day, really. So, in order to receive can be a wall or it can be an opening. What determines if it will be this way or that way?

M. Laitman: To the extent in which you get closer to opening the article – each and every article we go through – in a way that you are seeking the Creator.

Student: The articles are completely different from the way we read them until now. It's the first time that I feel that reading them with a completely different perspective, and seemingly, I have to explore them from the beginning, from a new angle.

M. Laitman: That’s how it should be.

Question (Petah Tikva Center): (01:10:02) In the article, he writes that when Moses comes with the Creator, people didn't want that because the will to receive grew and they didn't want bestowal. So, the question is what changed in the will receive such that it wanted bestowal, even in Lo Lishma?

M. Laitman: The question is very good. You should read the article, very simply in a precise way. Read it from beginning to end and make some notes, side notes, and then you'll understand. Try to read it that way, and then tomorrow we'll talk.

Question (Petah Tikva Center): (01:11:32) Should we yearn for the revelation of the entire evil?

M. Laitman: I don't know what's all the evil. I feel that in front of me there's something here that confuses me, disturbs me, and I want to push it out, push it away.

Student: He writes, here, in the third paragraph that it turns out that by Moses explaining to him what for the sake of the Creator means, they advanced in the work, and they reached the degree of truth, to know how the evil is controlling them. What does it mean to work for the sake of the Creator?

M. Laitman: Why didn't you ask as they ask?

Student: What does that mean?

M. Laitman: It's very simple, ask what does it mean to work for the sake of heaven?.

Student: S0, what does it mean to work for the sake of the Creator

M. Laitman: So, you should ask, and not ask me, do you understand? That's what you're lacking. You should ask.

Question (Petah Tikva Center): (01:12:57) I hear from you about a new attitude towards the articles, towards reading the articles. The whole lesson, and also yesterday, you said that we need to enter into the article, open the article up. Can you direct us more what is the work now with the sources at the end of Passover and Rabash articles?

M. Laitman: The sources of Passover are sources with which we enter the scrutinies of the matter of the Exodus from Egypt; and therefore, it's very important, that's it.

Student: What is the approach to reading these articles?

M. Laitman: The approach is that when we read the article, we want to recognize what is disturbing me – who exactly is Pharaoh? And there's also Hashverosh, here, all of those quotes, unquote heroes, and then I wish to scrutinize them. In short, as if to translate inside of me these names to emotions, to relationships.

Student: That translation, how to do it? How to put it into the emotions, quicker, not start dissecting it in our head. To feel those forces that are on me right now, here now?

M. Laitman: So that's how we need to continue, more and more.

Question (Petah Tikva Center): (01:15:09) I want to go back to what the friend was asking about. He writes, what is eventually done after all forms of evil was revealed and they didn't escape from the campaign, they were rewarded in seeing the truth. There was no minister stopping their prayers but the Creator, Himself, was doing all those deeds. So, it turns out that when a person feels the burdening of the heart, that is a revelation of the Creator for man. Because with the evil inclination that is revealed in a person, that is a revelation of the Creator at this point, at this stage of the work. The more I, or we, feel more and more the burdening of the heart, then for us that should be the revelation of the creator? I'm asking, I don't know.

M. Laitman: It's as if that way.

Student: So, if this is a revelation of the Creator, a stage for us because He's doing all the deeds. Meaning, there is no Pharaoh, there's the Creator. That, I'll show you how I have burdened his heart. How can a person be in “love the other” upon that? How can I love the Creator by burdening my heart?

M. Laitman: Because by doing that He's drawing you to the highest possible state.

Student: It turns out that I have to change my attitude towards the burdening of the heart?

M. Laitman: Yes.

Student: How to do it? How can we, I change the relation to the burdening of the heart? That instead of running from it – which is happening today – when the heart gets heavy, you run in all directions. How can we at this point hold on and say, oh, this is the Creator! And if I recognize that it's a Creator, what should I do at this point, I just give gratitude for it?

M. Laitman: Then you will see what to do. Yes, and keep looking.

Question (Petah Tikva Center): (01:17:51) I want to continue the friend: If we put a focus on the process which part of it is called Passover? On one hand a person doesn't want to be feeding off the same nourishment he has been feeding off. He wants to move ahead to a food he doesn't know, yet. He doesn't know what he's going to be nourished from, and that's the point of Moses. That he follows him even though he doesn't see. Can we say that we're in this point now?

M. Laitman: What are you following?

Student: Moses, the tendency to the Creator that I don't know how it will hold me.

M. Laitman: You're walking after him; you are following him?

Student: I want to, I have a willingness to do it with the friends. What holds me there with those forces?

M. Laitman: If you purify all of your inclinations for those things that need to seemingly be purified, then you'll advance.

Student: What does it mean to purify?

M. Laitman: What is to purify? I don't know, it's if you compare yourself to the Creator, it will be clean and it will be pure. One to one.

Student: Let’s say, now we're in contact with the friends, we're discovering things but we’re only adhered to that connection – let’s say the ideal state, not specifically now. Let's say we're advancing and we want and we see everything we need to correct. So here, we should call the Creator? Here we should try to see how it goes in there and connects between us and that's a good way to come out of Egypt?

M. Laitman: Yes, that's the entrance, but that's nothing that it continues that way, the whole way.

Question (W Brasil): (01:20:25) What is the true participation in our thoughts? Can we be partners in the Creator by defining our thoughts?

M. Laitman: I don't know how to define those thoughts, and who of you understand that? But continue.

Question (W PT 6): (01:20:56) What does it mean that a person is holding on to the Creator?

M. Laitman: That he's trying not to forget those questions in which the Creator invites in him.

Question (Petah Tikva Center): (01:21:10) What did the sons of Israel cry out in Egypt? By not being able to bestow to the Creator or just not having fulfillment?

M. Laitman: That's the question.

Student: Because in a lot of articles, you can understand that. Like here he writes that he wanted to bestow to the Creator, and the Egyptians were bothering them. It’s also a question: How does a person who is in Egypt want to bestow to the Creator? And sometimes it's written, this is what can understand, that it didn't have enough fulfillment. That they wanted to fill themselves and weren’t able, and that's what they cried out. So, what's right?

M. Laitman: What's correct is that they had to fill themselves with what they wanted to fill the Creator with, and at the end of the day, that's it. And we will learn more about how that worked out for them. There is a certain path, here, left, right, left, right.

Student: Sometimes a person cries out from being in Egypt that he can't connect to the friend. And sometimes he cries out that he can't live without a fulfillment. So that's right?

M. Laitman: Yes, both this and that.

Question (Petah Tikva Center): (01:22:47) I want to continue the friend’s question: Most of the article is about the recognition of evil. And he writes that we have to reach the true form of the evil, and that is something the Creator has to give us. If we're saying the recognition of evil in our work between the Tens in the Ten, what is the evil? Is it in a person? Is it between people, what is that new form of evil in our work? 

M. Laitman: All the evil that bothers me to connect to the Creator.

Student: What is the complete measure?

M. Laitman: A complete measure of it.

Student: Because he writes that if there's no place for revelation of evil, he doesn't reveal. So, what's a place to reveal all the evil?

M. Laitman: What is it he doesn't discover?

Student: It's written that when they have a complete vessel of evil, the Creator helps them. And they don't run from the campaign until there's a place to reveal all the evil. So, what does it mean that there be a place?

M. Laitman: A complete measure.

Student: We have to prepare this place for a revolution of evil?

M. Laitman: Yes.

Student: Through what?

M. Laitman: Through going through one state to another until we reveal all the evil that comes towards us.

Student: So, how to avoid getting stuck in the process because we're in recognition of evil we're in a time of preparation. How to avoid getting stuck in a process that we don't reach the complete measure, and he writes that it seems that if we don't reach that point of the complete measure, so there's no help, He won't answer until a person or a group let's say reaches that point. So, how to avoid getting stuck in the recognition of evil process?

M. Laitman: Probably, has to do with connection with others, connection with the friends. Where you depict the Creator from that point of connection you have with Him.

Student: So, in our group how to?

M. Laitman: No, no, no, you want to resemble the Creator by you being connected with the friends.

Student: S0, coming out of Egypt, the miracle of Passover, that we have to reveal the evil, my attitude, my connection is incorrect, or not enough between the friends?

M. Laitman: Yes, it will be correct when you reveal it as correct.

Question (Petah Tikva Center): (01:26:26) He starts the article that only when the minister fell, there cry came out.

M. Laitman: Yes.

Student: If I understand correctly, he says that only when a person, only when he understands that it's the Creator doing it, then he can pray. With this final state, that the minister fell, what can you ask for? He already fell, what are we asking?

M. Laitman: Then you ask to be under the new minister.

Student: So, it's like an intermediate state? That there's no control of Pharaoh, but there's no control of the Creator either?

M. Laitman: Yes.

Student: If they wouldn't ask for the control of the Creator, there?

M. Laitman: Then it's a sign that you're still under his control, and we're not yet ready to lower him. 

Student: When a person is under the control of Egypt, and does not reveal it all the way, he can't really ask for bestowal?

M. Laitman: Yes.

Student: So, everything he asks before, it’s as if bestowal it's not really?

M. Laitman: There are many requests before that.

Question (Petah Tikva Center): (01:27:49) He writes nicely that the first language a person is born with, he only sees himself and in order to accept the language of bestowal, he has to ask for it. He needs help from above. So, our revelation of evil?

M. Laitman: That's really understood when we look at babies, how a baby is only for himself, 100%.  He can't possibly have even the smallest bit of outside of the desire to receive. Only the desire to receive. Yes?

Student: Without revealing the evil?

M. Laitman: Yes.

Student: So, our revelation of evil is just for us to have a need to ask? 

M. Laitman: Yes.

Student: The result of our request is directing us to bestow?

M. Laitman: Yes.