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

Daily Lesson (Morning) April 19, 2025.

Part 1: Likutim. Nachshon’s Jump and The tearing of the Red Sea - Selected excerpts from the sources

Reader: Happy holiday today's lesson is on the subject of Nachshon's Jump and the Tearing of the Red Sea. We will read selected except from the sources we will start with exit 1 and Remind you that you can find all the study materials on kabbalahmedia.info and you're welcome to send questions live through our root system and will begin excerpt number one

Reading: (00:37) Nachshon’s Jump and The tearing of the Red Sea - Selected excerpts from the sources

Nachshon’s Jump

1. Yalkut Shimoni, Exodus, Chapter 14, Item 234

When Israel stood by the sea, one said, “I am not going down,” and another said, “I am not going down.” While they stood and sought advice, Nachshon Son of Aminadav jumped and fell into the waves of the sea. It is about him that he says, “Save me, O God, for the waters are up to my neck [soul].”

M. Laitman: It’s not sufficient that they went through all this exile in Egypt, of Pharoah and all the stories there. Rather they had to, in order to come out of Egypt, they had to enter the Red Sea, as if they’re going to end… and this is what concludes the exile in Egypt. And they saw before them the Red Sea and they would ask for advice, how to cross this sea. And so here there was their last minute of connection with Egypt, and more than that, they didn’t need. So that’s what they decided, that they’re going after Nachshon into the sea, even if they’re going to drown. Whatever’s in front of us, we’re going for it. And that’s what saved them, and that’s what helped them understand who’s Pharaoah, who’s the Creator, who they are, and how should they go towards the goal. When Israel stood by the sea, one said, I am not going down, and another said, I am not going down no one knew what to do. While they stood and sought advice, meaning not to wait until it comes to you, rather, to do as Nachshon. Nachshon Son of Aminadav jumped and fell into the waves of the sea. It is about him that he says, Save me, O God, for the waters are up to my neck. Meaning in such a way we can overcome this obstacle, this great obstacle. It wasn’t the last one, even though it seems that way. And only that’s how they could come out.

Question (Petah Tikva Center): (07:41) After having been in exile and slavery escaping that and reaching a sea, why does only Nachshon jump? Why is this only for him? Why is it not a group effort? Everyone suffered enough.

M. Laitman: That's something we need to ask the Creator. Why from all of Israel only one and who is Nachshon all together? It's not someone from the sages of the nation. It's also written about him that he wasn't a simple person but still it's an example the Torah gives us many examples of simple people how they behave in all kinds of circumstances like that.

Question (Petah Tikva Center): (09:30) I heard that this isn't the last obstacle so what is that state we're talking about where the water is up to one's neck or soul how should we relate to that state?

M. Laitman: I would say that nothing disappears and ends rather coming out of Egypt escaping pharaoh that is still not Redemption it's only coming out of Pharaoh's hands.

Student: The Sensation that there's a change in one's attitude towards the Creator and the prayer and we say that the waters up to our next how should we act differently the in the Ten?

M. Laitman: We have to accept everything that comes to us as coming from above from the upper Force, from upper thought, upper desire that we need to see ourselves as facing that and that we want to go through our path toward the final correction.

Student: Last question: does it need to be the decision of each friend in the Ten or the entire Ten together?

M. Laitman: It's a decision of every friend in the Ten.

Question (Petah Tikva Center): (11:38) I'm trying to picture that situation according to what's written here usually we say the transition from reception to bestowal is an Ascent but here it is said that Israel stood by the Sea and they all said I'm not going down, I'm not going down, which means I need to understand that they need to descend and then Nachshon comes jumps Downfalls. What is that fall and how to picture that state?

M. Laitman: It's that they saw that the sea is much stronger than them, that's how the Creator arranged it and as a result they came to a prayer that's how they ultimately will help them, the cry to the Creator.

Question (Petah Tikva Center): (13:05) How does one come to a state where the control of the ego is so intolerable that he's willing to jump into the sea and lose everything just so as not to be under the ego's control?

M. Laitman: We can understand it from the hatred that resists from one person to another or person to something or an enemy or that there's no choice but only only that this action is what opens up the future to him

Student: How can we reach this state right now that we're running right now?

M. Laitman: We have to go through the same stages they went through in Egypt and we have to connect between us and want to emerge with all our forces in order to receive. So staying in Egypt is worse than death and then even if we are facing the sea and all the waves that are there and so forth we're not afraid of the sea because there's nothing worse than staying in Egypt and going back to Egypt.

Student: And what do we lack in order to reach that situation, that state?

M. Laitman: Perhaps you need to ask yourselves.

Question (Petah Tikva Center): (15:36) What in our work is considered jumping into the waves into the sea?

M. Laitman: Meaning not to be afraid of what comes against you and not allowing you to get closer to to correction to the final correction rather to just go forcefully

Student: But I don't understand what decision a person can make who's under distress. There's no conscious decision there you have people jumping off the Twin Towers, right a person is being pressured from the back and from the front and any person would have done the same.

M. Laitman: Maybe so I don't know I didn't go through such a state to say that that's how it happened and that's how it needs to happen.

Student: What is the choice a person has who is in distress?

M. Laitman: He says, the waters have come up to my neck that does not matter what happens, I'm not going to stay in Egypt. Meaning, in order to receive where he feels himself that he is in order to receive and to him that is something that he can no longer bear.

Student: So there's nothing related to bestowal that motivates him it's all about running away from reception?

M. Laitman: Yes.

Student: An egoistic action?

M. Laitman: Well, we'll get there and see.

Question (Women Petah Tikva Center): (18:14) They sought advice for how to cross the sea. What advice can you give us?

M. Laitman: I can give you a simple example, simple advice, to connect between you so much so that it will be sufficient so that all the hearts connect to one heart, one force, one anticipation. And that’s how you work until you get there, until you reach that state.

Question (Petah Tikva Center): (19:37) Nachshon jumped into the water, and after that there was a state where the water rose up to his neck, to his soul. And the poeple jumped after him. So you can imagine that, but how does it happen within the person? What is that point where the entire people follow him? What motivates all the desires?

M. Laitman: Nachshon felt that he is ready to jump into the sea whatever happens. That would be better than any other state. This is what he felt. As a result of that he jumped into the sea and that’s how he decided and that’s how he was the first and after him all the people of Israel came.

Student: The moment after that he began to drown. Everyone followed him. What motivated them?

M. Laitman: They felt the same thing he felt. That the waters are up to my neck and we’re unable to remain in such a state. That’s it, unable.

Question (Petah Tikva Center): (22:06) What do we need to jump into? What is the sea that we’re standing before, that the group is standing before?

M. Laitman: We’ll leave that as it is, we won’t get into that. These kinds of scrutinies can drown us.

Question (Petah Tikva Center): (22:47) Did Nachshon open the eye of the needle?

M. Laitman: Yes.

Reading: (23:06) 2. RABASH, Article No. 1 (1986), "Moses Went"

One who has already begun the work, and is not saying that he will wait until the Creator gives him the desire to do the holy work and then he will begin to work. Rather, he does not want to wait because the craving to work and reach the truth pushes him forward though he does not see that he will have the ability to go forward alone, like Nahshon.

However, he sees that he cannot continue this work and is afraid that the burden of the kingdom of heaven, which he is now carrying, is beginning to fall off from him so he begins to call out for help, since he sees that each time, the burden he has taken on himself begins to fall.

M. Laitman: It's clear? Meaning, even though if he escaped Egypt Pharaoh the slavery all kinds of works that were part of that it's still not sufficient rather one who really, really wants and is willing to jump into the Red Sea and whatever happens happens. So this type of people they feel that in order to reach the truth they themselves have to to give to make efforts it's not sufficient that the sea is stormy and all kinds of other things are and he has to be as the example of Nachshon. Therefore, the Torah brings us the story we were able to to cross without this example without Nachshon if we weren't necessitated to jump into the sea according to this example it's really whatever happens happens then we wouldn't be able to come out of Egypt meaning the coming out of Egypt is something very very complex, intricate. If we could say threatening and we are and they are committed instead of the agenda of pharaoh they are willing to take upon themselves what we call the kingdom of heaven. Which is much heavier on a person and doesn't let him come out of the sea with that kind of condition they emerge.

Question (Petah Tikva Center): (29:52) I heard that we have to connect with one expectation to expect something, all of us together.

M. Laitman: Yes.

Student: What is that expectation we need to connect to that will push us forward that will allow us to reach that truth?

M. Laitman: We have to connect in order to gather, muster all the forces to come out of Egypt in corporeality and spirituality. Well that's basically our last moments under the rule of pharaoh.

Student: So, what we need to tell ourselves, what do we need to tell ourselves from this day going forth let's say in our next meeting with the Ten?

M. Laitman: We have to agree each and every one of us and all of us together that most important is to come out of the rule of pharaoh other than that we don't have such a great desire.

Student: And this great desire how do we bring it about, how do we bring it to the Creator with our Collective prayer?

M. Laitman: We have to connect and connection everyone connects to the others, who become like the others and so we end up with each one like everyone or everyone with everyone and so it's such an intensity and it does anything, it does raise us above all other forces.

Question (Petah Tikva Center): (33:10) What is the difference between the Sea and the desert?

M. Laitman: Oh I'm not going to get into that.

Question (Petah Tikva Center): (33:39) It's written that the desire to work to reach the truth pushes us forward now Nachshon’s yearning his craving It's like he's a symbol we need to be like him we need to reach a state where there's something pushing us forward?

M. Laitman: Yes.

Student: Now this passion. What is that passion a person jumps first into the water what pushes him into the water where does it come from?

M. Laitman: What pushes is to separate from pharaoh.

Student: What does it mean that he wants to flee pharaoh how do I get to a state where I want to flee pharaoh?

M. Laitman: To begin to hate the forces of your ego that live in you and always manipulate you such that you have no choice but to go and do what they dictate to you.

Student: Okay that's the micro but I remember when you were asked why is everything happening in the country happening why is it like this and you said wait it'll be much worse. So I see that we need to wait until it's much worse in order to jump into the water.

M. Laitman: No.

Student: Why not?

M. Laitman: Because we have a goal and a power to jump into the sea and we have our connection.

Student: How do you see the situation today it's a catastrophe outside and we you say we don't need to jump into the water it's catastrophic State and Israel specifically how do you explain that state nobody wants to jump into the water?

M. Laitman: We are in a state where we are facing Redemption I would say that and we're getting closer to that.

Student: Do you see anyone who’ll jump into the water like Nachshon in this country?

M. Laitman: Yes, yes yes.

Student: Where does the inspiration come from to you, so how do you see someone jumping into the water?

M. Laitman: I'm telling you there were people who knew that this is what should happen and they didn't expect that or they wanted to see but they couldn't we will.

Student: Meaning those who study the wisdom of Kabbalah it doesn't just come from anywhere right?

M. Laitman: Everything will be okay.

Student: With God's help.

M. Laitman: Everything will be okay.

Question (Petah Tikva Center): (36:54) According to what you just told the friend, it sounds like Nachshon is a person, one person, and we’re supposed to wait for him, wait for someone to jump. Or do we all need to be the one to make the jump?

M. Laitman: We don’t need to wait for some Messiah, some Nachshon. It’s a quality that exists to some extent in every person and when we connect it comes out in a complete way in a certain person.

Student: So is it the same where we need to find the quality of Moses in us until we reach the Red Sea. He brings us out of Egypt. And Nachshon’s jump is also coming out of Egypt because you’re not out of Egypt until you cross the Red Sea. Pharoah’s still chasing us. So what’s the difference between the connect when we exit Egypt and the connection when we’re jumping into the Red Sea?

M. Laitman: I don’t know. I’m also not sure that if we investigate we’ll find the truth. These are very inner and profound things. Let’s leave them that way, it’s better.

Student: The connection when they exited Egypt was that not enough for them to all jump with faith, but only the force of Nachshon brings them to that jump, to that faith, carrying them?

M. Laitman: That’s the story. Again I tell you, that’s the story.

Student: What would bring me to want to be like Nachshon?

M. Laitman: Nothing probably does.

Student: So what do I need to ask for, that force of Nachshorn?

M. Laitman: This we have to feel that once again we come back to Egypt, to the rule of Pharoah and we have no choice. We have to simply continue to connect and thus to come out.

Student: So what is the difference between the cry, that they could come out of Egypt and the cry for crossing the Red Sea? What is the difference in that cry before exiting Egypt, and the cry before crossing the Red Sea?

M. Laitman: That depends on each one from his state, that’s what I can say.

Question (Petah Tikva Center): (40:08) You mentioned a few times that we need connection to reach these states. Now if we look at the Ten, we see that without connection there’s no power to even come to very simple decisions. We can’t overcome to the extent of one gram. But suddenly when there’s connection in the Ten we can jump and move forward together and reach decisions that really empower us. The description of Nachshon’s jump, without that connection, without that atmosphere it’s also impossible to do so I wanted to ask that field of connection, when I look at the work we do in the Ten, it’s not simple to reach that. It doesn’t happen often either. The feeling that we’re ready, we feel it, we’re ready to jump, to take a step forward, to reach decision. So what are the steps that we need to take in the Ten? What do we need to focus on so as to reach that kind of connection between us?

M. Laitman: The desire to come out of the control of Pharoah. Until we completely come out, that takes time.

Student: Here he talks about Nachshon’s jump as something which appears very high, very lofty, sublime even. So we need to take that… every moment when we’re in the Ten, does each one need to see how he’s jumping into the water?

M. Laitman: Yes.

Student: And that is the condition? I asked about conditions that we need to generate that connection in the Ten. For there to be such a connection does each one need to feel responsible for making that jump? Coming out of his own desire and towards the Ten?

M. Laitman: Yes.

Question (Petah Tikva Center): (42:44) The exodus from Egypt, does it end with Nachshon’s jump?

M. Laitman: No, the exodus from Egypt is a process that has all sorts of moments and forms and connections, revelations.

Student: But the end of the exodus from Egypt, prior to entering the land of Israel, what is the end of the exodus from Egypt?

M. Laitman: That they reveal the force of Pharoah in the Red Sea. And they cross it, and that’s it, they come to the shore of Israel to the other side.

Student: So at that moment, a person feels that Pharoah, back in the story, he feels that he drowned in the sea with Pharoah’s armies. The question is, how can a person then continue working above reason, if Pharoah is erased, the Egyptians are erased and our work is entirely above reason, overcoming? What does he have to overcome then?

M. Laitman: I don’t know. We’ll learn and we’ll see, we didnt learn that yet.

Student: With respect to mustering the power to come out of Egypt, I head you say that we need to connect together, with expectation to come out of Egypt. So what kind of forces do I need to take for my friends in the Ten so that we can exit Egypt?

M. Laitman: Whatever you see that’s important for you, necessary, in order for you to overcome the state of Egypt.

Student: He said that my egoistic attitude towards the friends is Pharoah. That’s the sensation of Pharoah?

M. Laitman: Let’s say so.

Student: I just want to understand. So relating positively, collecting the positive things from the friends, does it need to positively relate and collect all those…?

Question (Petah Tikva Center): (45:37) Is the point of Nachshon within a person? Is there a state when a person follows the three conditions for the prayer that Rabash and Baal HaSulam write, and in that perspective he did everything within his power? And on the other hand, I’m better off dead than alive if I don’t cross this border, and then the Creator can help him?

M. Laitman: You can say that.

Student: So this transition, to cross the Red Sea, the Creator opens it, it’s not like I jump with my own powers. It’s a transition between Malchut and Bina basically.

Question (Women Petah Tikva Center): (46:29) He says here that he doesn’t wait until the Creator gives hm the desire to do the holy work, but the yearning for the work, to reach the truth pushes him forward. So on one hand, he doesn’t have this desire to do the holy work, but he has a yearning, a desire. So, what’s the difference?

M. Laitman: He feels that there is an impulse, that he has to implement it on one hand. On the other hand, he doesn’t see himself that specifically he is obligated to it.

Student: Can we say that we still don’t feel that we are worthy and have complete desire?

M. Laitman: Yes, that’s for sure.

Student: And nevertheless we have to jump.

Reader: Continuing with our excerpts excerpt number three from Zohar for all.

Reading: (47:57)

3. Zohar for All, BeShalach [When Pharaoh Sent], "And ... Went, And It Came, And ...

Stretched", Items No. 178-179

When Israel camped by the sea they saw several multitudes, several soldiers, and several camps above and below, and they all gathered over Israel. In their plight, Israel began to pray.

At that time, Israel saw adversity on all sides. The sea with its mounting waves was before them, behind them were all the appointees, all the camps of Egypt, and above them were several slanderers. They began to cry out to the Creator.

M. Laitman: Yes that is the state that's what happened to them you can say that the final moments that they were in the sea.

Question (Petah Tikva Center): (49:20) After jumping to the sea the prayer increases the prayer rises which is like death or life or death where is such prayer increase toward the friends when does the person get a chance to see that is life and otherwise is death?

M. Laitman: I guess that at that time.

Student: Does it depend on a person's efforts or is it a chance he gets from above?

M. Laitman: It depends on the efforts of course.

Reader: We will continue except number four Rabash writes

Reading: (50:02)

4. RABASH, Article No. (1990), "Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work"

When the people of Israel came to a state where they saw that they could not escape from the bad, meaning they saw that the power of the bad was on all sides and they did not see any salvation by nature, this is considered that the Kli of the bad has been completed.

At that time comes […] when the Creator gives them the light, and this light reforms them. In other words, by this they emerge from the governance of evil, called “vessels of self-reception,” and are rewarded with vessels of bestowal. This is the meaning of “Stand by and see the salvation of the Lord, which He will do for you today.” This means that once the Kli of the bad has been completed, there is room for disclosure of light on the part of the upper one. This is considered that the Creator is giving them the vessels of bestowal.

M. Laitman: We hear what's happening? Read it again.

4. RABASH, Article No. (1990), "Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work"

Question (Petah Tikva Center): (53:11) What are vessels?

M. Laitman: Vessels are desires that a person thinks that now they will get into action.

Student: Does a person have like a basket of vessels or does it come from above each time?

M. Laitman: It comes.

Student: So what is the state that the vessel of the bed is completed that he writes about?

M. Laitman: I don’t know. I think we do not know that yet.

Student: In the previous excerpt it said that a person is drawn to the truth that he wants the truth even though it frightens him.

M. Laitman: Yes.

Student: What makes him see the truth although it's the acceptance of the burden of the kingdom of Heaven which as you said is much heavier but now unconscious we don't really know what we're doing how does a person become willing to go through this transformation?

M. Laitman: We from studying reading we start extracting our actions from this that can help us understand that we need to perform them and the Creator against that also doesn’t.

Student: What is appealing about the truth? How is truth preferable to the will to receive?

M. Laitman: The connection between us when we connect our will to receive which already understands that it's in order to receive just like in Egypt and yearns to reach the will to bestow.

Student: He suffers and he wants to come out that's clear he doesn't like the suffering that he goes through but what makes a person agree to take upon himself the truth because it's as if other than running away and it's also leap into the water it's like into the truth it's something that is much greater than myself what is a person get the strength to hold on to keep this truth how does he dare do this?

M. Laitman: We will get there and we will see.

Reader: We have an article from Shamati a short article if we want but we can switch to?

M. Laitman: Well, try.

Reader: So why don't we sing a Melody first?

Reader: So now we will read the article our article number 151 in Shamati and Israel Saw the Egyptians. The writings of Baal HaSulam the Articles of Shamati number 151 and Israel saw the Egyptians.

Reading: (58:10) Shamati 151. And Israel Saw the Egyptians

I heard on BeShalach

In the verse, “and Israel saw the Egyptians dead upon the seashore,” “…and the people feared the Lord, and they believed in the Lord and in His servant Moses,” we must understand how “they believed” is relevant here. Clearly, the miracle of the exodus from Egypt and the division of the sea brought Israel to greater faith than they had had before. After all, our sages said about the verse, “This is my God, and I will glorify Him,” that a maid by the sea saw more than did Ezekiel the prophet.

Hence, this means that the exodus from Egypt was a case of open miracles, which brings to knowledge of the Lord, which is the opposite of the meaning of “faith,” since it does not mean above reason. And when seeing open miracles, it is very hard to be in faith, since, moreover, it is a time of expansion of the reason. Therefore, what is the meaning of the text, “and they believed in the Lord”?

However, we should interpret according to the interpretation of “All believe that He is a God of faith.” The verse narrates Israel’s praise, who, even after seeing the open miracles, their servitude of the Creator was not reduced in them, which is by way of faith above reason. And it is great work to hold on to the path of faith and not slight it at all once you are awarded and can serve the Creator within reason.

M. Laitman: Everybody heard it?

Reader: Should I read again

M. Laitman: No I see only one is there anything his hand.

Reader: I'll read it again?

Question (Petah Tikva Center): (01:01:23) So in that state what do you do with your reason that you acquired the knowledge, the awareness, the revelation of the creator it's revealed already do you erase it? You can't erase the revelation of the creator?

M. Laitman: Why?

Student: Because he already felt that he was unable to exit Egypt and there's another force that doesn't exist in his nature that brought him into an act of bestowal he can't erase it.

M. Laitman: But it happened a few times to all kinds of people so why do you say it's impossible that if the Creators revealed it's already for eternity? No, all right that's a question.

Question (Petah Tikva Center): (01:02:40) What is an open miracle in our work?

M. Laitman: In our work an open miracle it's a question, it's that a person enters the state that the actions of the Creator are revealed to him in a way that you can't say that it's different, that it's only the Creator doing it to him, just right before his eyes.

Student: For example what can it be, it's within reason it's a revelation within reason how can that be according to the law of nature is not supposed to happen?

M. Laitman: Why?

Student: Because it goes immediately into the will to receive and it's like a first restriction it's impossible.

M. Laitman: A person is a state that the upper light is revealed to him and the upper light is revealed and that's it and he just keeps going with that Force.

Student: Yeah he writes that there are open miracles and faith is not blemished so to speak. So it's not clear there's a contradiction because on one hand it's revealed within reason and at the same time the faith is not blemished and is not harmed. Can such a state be?

M. Laitman: I guess so.

Question (Petah Tikva Center): (01:05:05) It's not clear to me as well. How is it that there's knowledge of the Creator can you maintain the faith above reason?

M. Laitman: Even though you have knowledge of the creator you perform actions that are seemingly against knowing this well so this is possible.

Student: What is happening here? On the one hand it's revealed to you like the knowledge of the Creator.

M. Laitman: Even though it's revealed a person closes his eyes so to speak and perform the action only out of faith.

Student: What's regarded as faith when the miracle is open, it's revealed.

M. Laitman: I'm afraid of getting into some kind of an open Miracle is when a person sees the action and sees that it cannot happen unless through an open miracle.

Student: But he already sees the action.

M. Laitman: Yes.

Student: He sees the Creator it's all in open Miracles. So where’s the room for Faith here?

M. Laitman: We talked about it the thing is that it can be happen and on the other hand is they can say about it that it's an open miracle.

Student: I'll try to give an example let's say I gave you an envelope with $1,000 you give me back $1 so it's clear to me that I have room for Faith here to believe you that you are giving me $1,000 I count it there's $1,000 and I gave you $1,000 is there room for Faith here?

M. Laitman: No, there isn't because to begin with you count it you received from me $1,000 and in turn for what you lent me before.

Student: Yes.

M. Laitman: Okay so that's the end of the calculation.

Student: There's no room for Faith here. Maybe it's not the right example but when there's an open miracle when it's revealed within reason that the Creator did the work when is the room for Faith here?

M. Laitman: The Creator that gives you according to what he gives and you also know according to what calculation and what he did just like he's done for you your entire life. You don't know what he's doing and you want to receive what is revealed to you as if you received it from the Creator and therefore you accept it as the Creator says, let's say it's written on the envelope 200 shekels so that's what he owes you and he's giving you 200 shekels within the envelope there is one shekel that's it so you accept it as 200 shekels in every sense of the word you and not others you could say I'm going to the shop I'll give them no one wants to take it this paper more than what is written on it as more than what is written on it and in this way how should I put it you kind of protect the Creator so to speak that he has given you one shekel and not 200 or whatever was missing.

Question (Petah Tikva Center): (01:11:35) We need to receive the letter faith and correct our vessels and it's written here that the maid by the sea saw more than Ezekiel the prophet so what does that mean what does she see that a prophet cannot see?

M. Laitman: What she saw that he didn't see I can't say because I didn't see.

Student: We are here with the women's kli that's very powerful.

M. Laitman: That's not important to me.

Student: Are we ever A very strong woman's kli right now with us how does that desire if a woman how can it help us make the Nachshon leap?

M. Laitman: Work with them and then we'll talk.

Question (Petah Tikva Center): (01:12:48) We learn in all of the articles for Rabash and Baal HaSulam that we have to come to something called faith?

M. Laitman: Yes.

Student: It doesn't say anywhere you have to come to a miracle.

M. Laitman: Yes.

Student: So what is the miracle add is it only in order to increase the faith to show that the power of faith is so strong that even the Revelation doesn't cover it?

M. Laitman: Yes.

Student: So why is Passover called Exodus from Egypt miracle and all that when faith is what matters?

M. Laitman: The miracle of The Exodus from Egypt.

Student: Why are we celebrating a miracle if our goal is not a miracle but to reach such a powerful force of faith that will adhere to the Creator above everything?

M. Laitman: Yes.

Student: So there's the miracle Purim and exodus from Egypt we celebrate all kind of Miracles but that's not our goal the Miracles?

M. Laitman: A miracle is the goal that's the goal.

Question (Petah Tikva Center): (01:14:29) What is the miracle we should expect now on this pesach?

M. Laitman: Now we should expect as on anytime for the Creator to send us such light that will grab each of us and will raise all of us to the 7th firmament that's it.

Student: To the 7th firmament what does it mean what is this?

M. Laitman: It means until the end of Correction the final correction.

Student: So I believe that we are already witnessing a miracle here because we come together it's war in Israel there's war in Ukraine and still and many other Wars and still we come together from all over the world we connect with the world kli the miracle of Us coming together here in the connection is already happening we just need to open up to feel it's between us it's already here.

M. Laitman: Yes. Let's say that this is the condition if we open ourselves up we will feel that the upper light is poured on us.

Student: And how do we deal with it that the upper light is already shining on us?

M. Laitman: We have we have to change we are selves have to change each of us and all of us together in order to feel the influence of the upper light that pours upon us from above.

Student: And there's big gratitude for this how the Creator loves us.

Question (Petah Tikva Center): (01:17:37) What changes what change should we ask for in order to feel that the upper light is upon us?

M. Laitman: To be worthy of receiving it to want it to influence us from above and this is how we will Discover it.

Student: First I heard that we need to open ourselves to its influence.

M. Laitman: Yes.

Student: That opening what's its Essence what do we open?

M. Laitman: What does it mean to open? Opening is opening is when the upper light influences us both our hearts and our minds and we will feel how much he wants to settle in US and open for us all the operations and then we will feel it and it's origin.

Question (Petah Tikva Center): (01:20:09) There's none else besides him and this path we're taking in order to be that recognition that there's none else besides him it's through all kinds of actions the friend is asking what to open is What's to give an opening to that state the state of the jump of Nachshon and act that action that's called to open?

M. Laitman: Could be.

Student: First for us to reach that understanding that there's none else besides him that understanding is that process to feeling the wholeness of this actions through the actions between us?

M. Laitman: Yes.

Student: It's described in that here that when Nachshon jumped because he felt he had no choice he still expected salvation he expected help there was that part that does the action and there was the part that hopes for the Creator aims for the Creator.

M. Laitman: Yes.

Student: What are the actions that we could do in between us to be in that same feeling?

M. Laitman: Unite Among Us in one desire to reveal the Creator within this desire and besides this nothing.

Student: And then that recognition of the upper Force is that again through the wholeness of his actions through knowing that this action was done by him?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:22:51) When I work for the friend what action do I need to do from myself that it will be called the jump of Nachshon the tearing of the Red Sea the exit from Egypt?

M. Laitman: You what to carry out these actions or operations in a way that there is no doubt that you're doing this from the heart that's it.

Student: How do I need to feel that I'm doing it from the heart what should.

M. Laitman: You know what it means from the heart?

Student: I feel it a bit but...

M. Laitman: That's enough.

Student: So it should be revealed between us to the Friends feel it or is it just an action I'm doing towards them how how do we know that it's really a mutual true feeling?

M. Laitman: Simply be connected to everyone and try as a result or out of this to connect with the Creator and perform the operations toward the Creator that are written.

Reader: There's the world Kli if you want there's Gatherings around the world,

M. Laitman: The world Kli there are many but the truth is that what do you think?

Reader: I see a big gathering in Holland Almighty.

M. Laitman: Where is Holland? oh yes okay all right let them ask Holland.

Question (Holland): (01:25:32) In this feeling of Nachshon this point of jumping and in this being in this cry this cry for survival God oh help me in distress let's say on the word me so who are we paying for the moment that you're in a war you're praying and you're not playing for let's say for others are you praying for yourself when you jump in you're in the water. How does this work?

M. Laitman: This we don't know do the same action that he did and it will be clear to you to what the prayer should be.

Student: Is it very important let's say to and focused on others when you're drowning that you're in let's say actions of bestow and not let's say that you're asking for saving yourself how is this?

M. Laitman: This you need to think about it should all be connected to repentance.

Reader: There's Moscow.

Question (Moscow): (01:27:29) I heard in the lesson that The Exodus from Egypt is escaping from all the evil so I don't understand because the advancement towards bestowal has to come from aspiring to become bestow and here's just escaping evil so it doesn't connect so it's just like the opposite.

M. Laitman: Find an answer for it.

Reader: Maybe from Almaty?

M. Laitman: Almaty is... Well.

Question (Almaty): (01:28:18) The process of The Exodus and jumping into faith and the Creator showed his support by finishing all the Egyptians off so it's a miracle and why are we afraid of that why are we happy about that?

M. Laitman: Because by showing their desire to exit Egypt we fell under Pharaoh's influence for his control which doesn't leave us next well choose.

Reader: There's from Merkaz 1 Center one?

Question (Merkaz 1): (01:29:56) What characterizes the desires that are hated most upon a person before he's redeemed from them before the miracle?

M. Laitman: What characterizes them is that they are the most egoistic the most against the Creator.

Student: Can you give an example?

M. Laitman: No next.

Reader: We can go to the final article of today if you want?

M. Laitman: Let's move to it.

Reading: (01:31:28) 939. "The Exodus from Egypt and the Giving of the Torah"

In the exodus from Egypt, they received vessels of bestowal, which are vessels of Hassadim [mercies]. The tearing of the Red Sea was “seeing,” which are lights of Hochma, received in vessels of reception. There it was through an awakening from above, as it is written, “The Lord will fight for you and you will be silent.”

But the reception of the Torah was by that awakening, by an awakening from below, when they said, “We will do and we will hear.” A miracle is called “an awakening from above,” whereas Torah is called “for it is not in heaven,” since she comes by an awakening from below. Hence, this is sustainable.

“The Torah was not given to the ministering angels, but only to people.” It follows that people are a higher degree than the ministering angels, since an angel is a messenger, which is “we will do,” while the Torah is called “we will hear.”

Reader: We will read it again

939. "The Exodus from Egypt and the Giving of the Torah"

Reader: Friends, now we are going to go to a summary and a workshop we have got so much from Rav from the sources so let's go have a summary in the Tens now.

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09 - 11 septiembre 2018Preparation to the Lesson

09 - 11 septiembre 2018

Preparation to the Lesson

Preparation to the Lesson

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

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09 - 11 septiembre 2018
Preparation to the Lesson

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten