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

Daily Lesson (Morning) March 25, 2025.

Part 1: Rabash. Article 19, 1985. Come unto Pharaoh - 1

Reader: We're going to be reading from the writings of Rabash. You can find the articles in the Arvut System and the Sviva Tovah and send questions to our sites. Again, we're reading the article, Come Unto Pharaoh 1, in the writings of Rabash. Article number 19.

Reading: (00:33) Come unto Pharaoh - 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13), “Though He slay me, I will hope for Him.”

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

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

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

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

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

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

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

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

Question (Petah Tikva Center): (22:04) He says here that a person needs to ask for help from the Creator because if he will be given a certain illumination from above, he would know how to keep it so it won't be taken away from him by the external ones who do know the value of some illumination of Kedusha. Can you explain that?

M. Laitman: The external ones are on the other side of the will to bestow, therefore they can appreciate what they receive, if their desire inverts from reception to bestow.

Student: How can they appreciate something that is opposite to them and what would they receive from it?

M. Laitman: It is from that in which they are in a will to receive.

Student: The desire to bestow for the desire to receive, does it give it something?

M. Laitman: The desire to bestow, not for the will to receive. Whoever is in a will to receive, can receive what he didn't have in the will to bestow that he had earlier.

Student: What does he receive from the desire to bestow?

M. Laitman: He receives from the desire to bestow a force of bestowal which brings him outside the will to receive, to adhesion with the desire to bestow.

Student: What does the desire to receive benefit from this, where he understands and wants this?

M. Laitman: Yes, the desire to receive, receives that, accepts that and understands it, and it wants to reach that.

Student: Why is it a greater desire to receive for him?

M. Laitman: The person who reveals the will to receive that is in him, also reveals what is against the will to receive, in the same form as the desire to bestow, and he yearns for that.

Student: And that illumination disappears? What happens to that illumination of Kedusha that comes to him?

M. Laitman: No, it does not disappear. If one asks, then that illumination of Kedusha comes in the form of in order to bestow, and then he is capable of holding on to it.

Student: What is that request exactly?

M. Laitman: On the person's behalf, if it's a request that he will now have a desire to receive in a form that will help him in the desire to bestow. In short, what he previously wanted to only have a desire to receive, now he wants to have a desire to bestow. And in that he completes his role.

Student: But the will to receive that he wants to be a will to bestow, if I understand correctly, that's a Klipa, those are externals.

M. Laitman: No. He had a will to receive, and now he has a will to receive in order to bestow, and he uses it.

Student: First it needs to be a desire to bestow, and then he can ask for that desire to bestow, that's when he can use it?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:54) It's written, there's a sharp sword that's sitting on his throat, and he shouldn't prevent himself from mercy.

M. Laitman: Yes.

Student: He gives many interpretations to this sentence, it's very interesting. What's understood is that the sword is on his neck, and he calls this the self-love of a person that's standing on his neck, that bothers him from actually wanting to take the pleasures for itself, the evil. And he says that that's the truth. But the question is, what does it mean that he shouldn't prevent himself from the mercy? What is that continuation?

M. Laitman: What comes to him from the other side, from the desire to bestow, and he accepts that, measures it in relation to his desire to receive, and then he can compare between the desire to receive that he now has, and the desire to receive that comes to him from the side of the Creator.

Student: Meaning, he received a greater portion of desire to receive?

M. Laitman: Yes, he received a greater portion.

Student: What does he say they shouldn't prevent himself from mercy, not to prevent?

M. Laitman: Yes, it is because if he comes close to mercy then what will he gain? He will leave the desire to bestow which illuminates to him a bit from afar, and that is all. And he will remain without a desire to bestow.

Student: Meaning, each time he feels that he's coming a little closer to self-love, it's kind of like laying on his neck. So what's the advice here?

M. Laitman: The advice here is to rise above the will to receive and to turn it into the desire to bestow.

Student: Meaning in this state he already is in gratitude or not yet?

M. Laitman: Still not.

Student: Maybe he's still in the desire to receive?

M. Laitman: Yes, but he already wants and thinks that what he needs to do is to move into the will to bestow.

Question (Petah Tikva Center): (31:27) Why is it so hard to ask the Creator to go with Him together? He writes that it's perplexing. It's so difficult to ask the Creator, even though we understand that we can't. Why is it so difficult to ask for help from the Creator?

M. Laitman: It's hard to ask for help from the Creator because that help comes to the vessels of bestowal, and the person doesn't feel them. Therefore, the person has difficulty awakening the vessels of bestowal. However, if one wants to work on his will to receive, then he's ready for that.

Student: What needs to happen where we, the created beings, will go with the Creator, what's the meaning of going with the Creator?

M. Laitman: The meaning of going with the Creator is that the person feels that he has an inclination for bestowal, and he wants to carry it out. So, he turns to the will to bestow.

Student: He also says, like you say Rav, that a person has an inclination towards bestowal. Along the way he needs to give up the pleasures of the body. What are these pleasures to give up?

M. Laitman: Yes. All kinds of pleasures that come to the body which he feels that if he uses them then his body will enjoy.

Student: I still didn't understand. What is the pleasures of the body? I want to battle my inclination all the way. And I want to know what it is to give up the pleasures of the body, what's that border where I say, okay, that's pleasure of the body and I don't want to receive that for me. What is that?

M. Laitman: Pleasures of the body are all the pleasures that come to us in order to receive, and we are ready to use them.The main thing is to enjoy.

Student: So what do I need to ask? To enjoy bestowal to the Creator? Will that solve the problem of the pleasures of the body?

M. Laitman: Yes.

Student: What is actually to be negligent in the quantity and the quality of exertion? He says, it's a matter of quantity and quality.

M. Laitman: To be negligent in the quality of exertion, that is that I leave the goal of bestowal and I depict to myself a goal of reception. That is all.

Student: And what is to be negligent in quantity?

M. Laitman: Quantity is that I always think about the quantity. How much it'll be more quantitative. That there is a quantitative matter in the reception of the abundance.

Student: Meaning, the greater a Kli I build that's more connected, I'll be able to receive the abundance from the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (36:25) When there's illumination, there's a certain leak to the will to receive. Otherwise, I think one's inclination wouldn't grow every day. But here he also says to use tricks. How do we limit the leak of what arrives to the desire to receive, please?

M. Laitman: I don't know. Talk about that in the group.

Question (Petah Tikva Center): (37:04) It feels like audacious to me to ask for spiritual attainment, spirituality, revelation of the Creator. What is there to compare that to me? What I have is a Ten, the group, the world Kli, Rav, the writings of the Kabbalists, Baal HaSulam and Rabash. And to kiss the palms of your feet, really. In the last two days, we got to watch lessons that you gave on the topic of Passover 21 years ago. Truly amazing lessons. I don't remember myself watching lessons like that during the last two days. To see you, the friends from back then, it's truly a spiritual experience. So I wanted to wish everyone a happy holiday of freedom.

Question (Petah Tikva Center): (38:17) We're happy that you're here. He writes here that during the receiving of the burden of the kingdom of heaven, he needs to aim so that with the help of the Creator, we can exit Egypt, and for Him to be a god for us, which is also not clear what that is. The thing is that the this whole matter of receiving the burden of the kingdom of heaven, when a person is ready to accept that. What does that mean that he has to aim towards where specifically with the force of the Creator he can do this? What is that in the work between us?

M. Laitman: It is that the Creator reveals towards him, seemingly a different illumination, and then the person leaves all of his calculations except for the ability to annul oneself toward the Creator.

Student: I remember that the acceptance of the burden of the kingdom of heaven is connected to faith above reason.

M. Laitman: Okay, those are words.

Student: In the acceptance of the burden of the kingdom of heaven, there's some new stage of the work. A person kind of like, until the acceptance of the burden of the kingdom of heaven - and from there.

M. Laitman: We still haven't reached that, in order to scrutinize it.

Question (Petah Tikva Center): (39:58) I wanted to continue the question of the friend about the quality. He writes that it could be that they filled the quantity that is necessary, but they were negligent in quality. So what's missing in exertion that they could say that quality is missing there? Towards us today.

M. Laitman: Today towards us? Our yearning for the Creator. For the upper illumination. That it reveals and draws us to it. That is what we need to express, as much as possible.

Student: The longing for the Creator needs to be a result of our labor? We want to attain exertion to the Creator?

M. Laitman: Yes.

Student: Could we say that we're missing quality of the exertion if we're not demanding for there to be a longing for the Creator?

M. Laitman: I didn't understand.

Student: It seems to me that he writes that the help didn't reach them yet, because he didn't put forth sufficient labor and sufficient exertion in quantity and quality, because of the deficiency to receive that filling.

M. Laitman: Yes.

Student: It would appear as if we're constantly scrutinizing. We have a deficiency, but there's no reply. It's like there is a deficiency already, but no answer. Here it seems like he's saying, yes, he gave the exertion, but he didn't reach the correct deficiency.

M. Laitman: It's a little behind that.

Student: And when I heard your answer now about the quality of the exertion, it's like the yearning for the Creator. So, what is missing in the quality of the exertion to the Creator in preparation for Pesach? What should we concentrate on in all the exertion we do in the Tens, between the Tens?

M. Laitman: To read all of the material that relates to Passover, and to try to seek in it those deficiencies that we need to reveal in us, in order to reach the true deficiency.

Student: When we hear you in these conversations that are recorded, I heard you saying that we have yet to succeed in the preparation for Pesach. So, that's what you mean? The quality of our deficiency?

M. Laitman: Yes.

Question (Petah Tikva Center): (43:36) In the article here, there is a depiction of a person who, in order to purify their will to receive and their point in the heart, and to come to bestowal. And it also seems as if their will to receive controls that. No matter what happens, your desire to receive controls until it reaches, at the end of the article, this matter of that an animal will eat from the same trough, and then no matter what, he reaches a despair, and Pharaoh is controlling, and he escapes from the work. And then it says that the advice to that is that by the sweat of your brow you will eat bread, so through that you will come to bestowal. So what is that matter of bread? That by the sweat of your brow you will eat bread. That is what protects a person.

M. Laitman: The bread is the food of man, that you can reach the food only from investing one's exertion in quantity and quality.

Student: When a person goes on the path, he in general, understands that thing gradually, with exertion, effort, among friends in everything we do. How does the person… There is a certain discernment that should protect the person and direct him so that he's not erring, so that where he knows that it's Pharaoh controlling him and not the ego, that he's not doing things because of the ego. So what is that bread? At the end, he reveals that it's the Pharaoh.

M. Laitman: A person is scrutinizing here with what deficiency he can come to a connection with the Creator, yes? So, it's clear to him now that if he were to discover a deficiency upon which the Creator intends, then he'll reach adhesion to the Creator. Now it's just a matter of that deficiency and where he receives it. Probably, it's from the Creator. And how does he work with it? So, he appeals to the Creator and asks to rise to that deficiency. And here he understands that we don't need anything else than the feeling of necessity for that deficiency. That's it.

Student: The bread is that deficiency that purifies it from those deficiencies, or it's the response from the Creator?

M. Laitman: No, it's not a response. It's a deficiency that rises above all the deficiencies of a person. That's it. And then he comes to discover this deficiency called “bread”, and that's how he comes to adhesion with the Creator.

Student: That is qualitative exertion, as it is called.

M. Laitman: Yes.

Question (Petah Tikva Center): (49:22) There's a state before this depiction that we reached of the bread, there's the depiction of the broken-hearted. What is this state of broken-heartedness that the Creator then helps the person?

M. Laitman: When a person reaches a state in which he has nothing to perform this deficiency with, which grows in him, then he is as if heartbroken.

Student: When the heart is broken, then he cannot escape from the campaign, because it's a critical state.

M. Laitman: Yes.

Student: So how can one not leave the campaign, when he has nothing to grasp onto, and then the one advice is to not escape the campaign, to hold on to the Creator?

M. Laitman: We can understand this from what from what we see from the field. A person asks the Creator, he asks for a new deficiency from the Creator to help him rise above all his deficiencies.

Student: Meaning, it is under the desires of the will to receive.

M. Laitman: Yes.

Student: That breaking is under the desires of the will to receive. Is that also a breaking?

M. Laitman: No, no, no, no, no. A person asks the Creator to give him the force and to grip onto something that is to bestow. And this is how he is actually in some struggle with the Creator until he doesn't receive it. And when he receives it, then he begins to work with the desire to bestow that he received from the Creator and his desire to receive surrenders.

Student: Surrenders?

M. Laitman: Yes.

Student: And he says that in that state, a person needs to surrender in that broken-hearted state that he feels that he's the worst person in the world.

M. Laitman: Yes, well, so what?

Student: Yes, so that's a good state then.

Question (Petah Tikva Center): (52:33) I heard that one of the means to attain the deficiency is to annul oneself toward the group. Toward who is the annulment?

M. Laitman: Towards the desire of the friends.

Student: What does it mean that I annul myself toward the friend?

M. Laitman: You annul before friends where they are all in the group that they operate upon their connection. And altogether, the result of the connection will be as a result of everyone, of all the friends and altogether what they want is to rise up above their desire to receive and to come to in order to bestow.

Student: There are friends where it is more prominent, that they come each day and they want to do everything, and I want to do that action toward them.

M. Laitman: Yes.

Student: And there are those where they have less importance. Sometimes they come, sometimes they don't. Is their annulment there, or is it two different forms, or it's the same action of annulment?

M. Laitman: I think you need to nullify towards everyone.

Student: Yes, you said in relation to everyone.

M. Laitman: Yes, and you asked?

Student: How does an annulment toward everyone gather big enough force that can battle the will to receive, the evil inclination?

M. Laitman: Because by that intention to be connected in one connection, you connect your desires and become as one man in one heart.

Student: The Creator arranges for a person all kinds of thoughts that are against spirituality. Why does he do that to a person?

M. Laitman: So that a person will choose what's the main thing for him, and how he can rise above the corporeal desires.

Question (Petah Tikva Center): (55:39) He writes here that when the Creator helps him, he knows that it's an important possession, so he should not give it to the external ones. When does the person, if we see his state, can we say that the Creator helped him?

M. Laitman: Whenever the Creator helps him.

Student: So, if he has this thought to reach adhesion, if he suddenly has a thought to bestow, does that come to him from the Creator?

M. Laitman: Of course.

Student: And if the Creator brought the person to an environment where they engage in bestowal, does that come from the Creator?

M. Laitman: Yes.

Student: And if he's led to work on this, day after day, does that also come from the Creator?

M. Laitman: Yes.

Student: So, it's a sign that the Creator already helped him. How do we then hold on to that? What does it mean here not to lose it? Because it says that the person always needs to hold on to it in order to not lose what the Creator gave him. What does it mean to hold on to it?

M. Laitman: He needs to adhere to those thoughts, those same desires, deficiencies that he had, and to strengthen them.

Student: Who are the external ones that can steal from him what he already received?

M. Laitman: The desire to receive which is rising in him.

Student: But it's also help from the Creator - that he doesn't remain as a child that is happy with little, and then he needs to come to more exertion. What is considered not exertion on behalf of the Creator? That He is there pushing you from the will to receive to the inclination for adhesion.

M. Laitman: Yes.

Student: So, from what do we need to be careful? Let's say, in our work we see that there are people who work for many years and they do many actions.

M. Laitman: We need to be careful from disconnecting from the upper force. A person needs to worry about disconnecting from the upper force.

Student: Is there an insurance policy?

M. Laitman: Have him think about that.

Student: Are there actions a person can do to insure himself?

M. Laitman: What do we do? We learn how to remain in our place.

Question (Petah Tikva Center): (58:37) The Creator awakens a person who is ready for connection with Him. This continuous and strong connection on behalf of the person is not at that height to accept that illumination from the Creator. What should a person do at that point?

M. Laitman: A person receives illumination from above but it's not according to his forces. Illumination like he feels that drags him in a different direction. Yes or no? Or what?

Student: He feels the desire of the Creator to …

M. Laitman: To raise him up?

Student: To raise him above that height. His deficiency is not at that height yet, it's less than that, so what should he do at that point?

M. Laitman: There's nothing more that you can do. Prayer.

Student: Does he request a deficiency? Deficiency is not something that we should go and attain.

M. Laitman: He asks to attain that desire in the connection with the Creator, like he received now a desire from the Creator that rejects him.

Student: Okay, when a person comes into equivalence with the illumination, then he needs to hold on to it. He said that holding on to the illumination is through annulment, that's what I heard. So, what is annulment?

M. Laitman: Annulment towards the illumination?

Student: Annulment toward the Creator.

M. Laitman: Of course there are such things, but I don't...

Student: How do I hold on to that connection more and more? Because I see that at Passover there is this readiness, that we receive lots of thoughts about the Creator during the day, many awakenings.

M. Laitman: That's only through the exertion in efforts.

Student: Can you say what our exertion is more precisely?

M. Laitman: Our exertion?

Student: How do we make our exertion more precise so that it will strengthen and become implemented?

M. Laitman: Your exertion needs to be such that you want to connect together, or everyone, together in one big embrace. And in this embrace you... So this pressure between you, you attain the Creator, as He is with you. That's it. And when you get there, then you'll demand from Him that you only want to bestow. Nothing besides that. That's it.

Question (Petah Tikva Center): (01:02:08) First, you answer to the friend that you need to annul to everyone. In the Ten, that there is this equal way of annulment. But there is the difference, for instance, between young friends who have forces, and they want to lead, as opposed to veterans who are calmer. So there are differences in annulment towards these two kinds of friends. So is there a difference between these two kinds of annulments, or is there not?

M. Laitman: Look, I see now those people who are giving out coffee to everyone. I remember him from our traveling together to... When was it? When? 2008, okay. That's... Take an example from him.

Question (Petah Tikva Center): (01:03:48) What inner attack should we enter into during this Passover?

M. Laitman: You need to reach it already. You need to do it such that when you're working this way together, you're establishing such a desire for the Creator that He connects you together. And then the connection between you, together with you, is revealed.

Student: Is that called attack, that process?

M. Laitman: On your behalf it could be.

Student: It sounds really big, very large, that everyone needs to connect together. What is that? I'm trying to grasp onto something small that I'm capable of doing. But now what? Bringing everyone?

M. Laitman: You're now at the end of the morning lesson. So imagine to yourself that you all together are one Ten. And you want to be connected.

Student: It's an action of depicting to myself that a state where everyone is connected together.

M. Laitman: Yes.

Student: Okay, now Rabash writes a lot in the article We are not escaping the campaign even in the worst states. What lets a person stay in this campaign even if he has zero forces?

M. Laitman: Bowing one's head.

Student: What does that mean?

M. Laitman: That he lowers his own importance from the fact that he comes closer to the Creator.

Student: That characterizes the path in general where a person can do all these actions within the framework. But how does a person not escape the campaign from within the point in the heart?

M. Laitman: How not to escape the campaign in the heart? That's something you should ask the Creator. Ask the Creator.

Question (Petah Tikva Center): (01:06:26) Rav, you said a sentence about being careful not to exit the force of the apocryphal. How can we be careful of that?

M. Laitman: You constantly think about him.

Student: Is there advice on how to not escape from that? Where the connection between us?

M. Laitman: That I don't know, but think about it. Talk about it. No. That's it. It's clear. Well.

Question (Latin 24): (01:07:13) How can we protect our connection with the Creator from the influence of the Klipot?

M. Laitman: If you would want to be more connected between you, and from the connection between you, you reach all the solutions. Then by that, you will be able to triumph over the apocryphal and everything else.

Student: They continue, What does it mean that reason is in exile?

M. Laitman: That it's not in the group. Being in exile.

Question (Brasil 5): (01:08:05) How can we protect ourselves from pride that holds us back from accepting the burden of the kingdom of heaven?

M. Laitman: I don't know. I think that it would appear to me that we need to disconnect from all the thoughts and desires that awaken in us and try to be adhered only to one another.

Question (Woman Rehovot 1): (01:08:55) From Woman1 asks, What does it mean to connect desires? What does it mean to connect desires? How does that become expressed in the Ten?

M. Laitman: This is something you can do on a daily basis.

Question (Petah Tikva 6): (01:09:11) What is the state of attack? How do we create a mutual state of attack in the Ten?

M. Laitman: Between you.

Question (Petah Tikva Center): (01:09:34) It's written, come unto Pharaoh, we need to pay attention to that, and see that in all the states that can be, and not to escape from the campaign, but always to open toward the Creator. What is that place of being confident in the Creator?

M. Laitman: To have confidence in the Creator is to be certain that if you're going according to your feeling and your intellect, you're coming closer to the Creator.

Student: I wanted to ask another question in relation to help for the friends. The work is internal between us, and in cooperation the work is internal. How can I help a friend overcome if the work is internal? How can I identify that?

M. Laitman: Give him an example, an example from life, and then you're with him, capable of rising from the Klipot.

Student: One of the last congresses a few years ago, you said a sentence that was carved in me, that holiness is waiting for man to grow. I wanted to ask, what is that growth in a person?

M. Laitman: To the extent in which a person can be in one mind, in one desire, in the same thought, intention? Okay. Alright,

Question (Petah Tikva Center): (01:12:04) When we intend on coming out of Egypt, I feel that sometimes there's like an impression that there are people that are on that track. That Rabash actually wrote also for them, and this message, this, how do you call it, the directions he gave, that all of his work still doesn't come to them. So the question is, is there a place to think of those people that maybe you don't even call them friends yet, they're still not with us, but they are there, they are in this study in some kind of form. But they're still in the darkness, they're still trying to find the solution, to know how to truly come out. So, is there a place in the thought for that part, those people, when they're in the preparation of coming out of Egypt?

M. Laitman: Of course there is. When we all want to be connected, and are hanging on to the Creator, so He will connect us, cover us, and pull us out of Egypt.

Student: What is the action we can do for them? People that are still in the darkness, they feel these things, they know we need to come out of the will to receive, and they feel His control,

M. Laitman: And who does know?

Student: I want to say we know.

M. Laitman: Do we know? No.

Student: At least we have teachers.

M. Laitman: That's still not knowing. This is still not knowing. Okay, we will continue and hope we will come to the right result.

Question (Petah Tikva Center): (01:14:59) What in our efforts to connect will eventually actually bring us to connection?

M. Laitman: From our effort to connect, what brings us to the purpose of the connection? It is that we do not leave, do not disconnect from the purpose of the connection.

Student: When we make an effort to connect, so first we're connecting between us, then we can have a plea to the Creator, or from our efforts we have to turn to the Creator to connect us.

M. Laitman: We need to turn to the Creator to connect us.

Student: So until we reach that plea, is it right to say that we can connect, we're not even able to?

M. Laitman: Yes.

Student: Because it's really felt like there's a barrier separating between me and the friend's desires. I can't recognize it.

M. Laitman: This is something each and every one should discover and act out of that.

Student: What's the right action in that state? Because there's no way to advance that even extra millimeter. The effort to connect brought me to a stage that I can't even recognize where I need to connect.

M. Laitman: You need to connect with the desires of the friends, and within everyone. From among everyone we have to come to one desire, in which you reveal its purpose.

Student: But I don't recognize the friend's desires. I can't recognize the right desires for connection, bestowal, Creator, everything we're talking about.

M. Laitman: You need to ask the friends to explain to you more and more.

Student: Explain what?

M. Laitman: Explain how to discover yourself together with the friends, and that you are reaching one desire, all in all, and you're turning to the upper force to help you rise there.

Question (Petah Tikva Center): (01:18:09) He writes, to believe in all the worst possible states. Wait, it wasn't that. If someone engaged in the Torah and wasn't able to separate the evil inclination from him, it's either he neglected giving the right exertion in the Torah, as it's written, if I didn't exert and I found, don't believe, or he didn't have enough of the quantity, that he did do the quantity, but neglected the quality. How can I check myself? How do we check ourselves that we are… because he writes, you can exert, invest, study, come and do everything, but in the end, you missed out on the quality and you won't succeed. What is that quality?

M. Laitman: That you're not improving the quality of the labor, which should rise in its deficiency to the Creator, so He will give you, or you personally, the one who turns to Him, that He will give you new desires.

Student: If we take this into our daily work, I do all the actions, I come to the morning lesson, I connect, I do all that. So, it's not enough? What's the quality and exertion that I do, all the actions, deeper? What are we lacking there to be quality?

M. Laitman: What do you want to come to?

Student: Do I have to ask myself every time I do the action?

M. Laitman: Yes, of course.

Student: So, I can answer myself: I come to the morning lesson, I want to be like the Creator, I give me those answers. The question is, where in those answers or in that question, what is that gap I'm lacking to also reach the quality, to put an emphasis on that?

M. Laitman: The emphasis should be on our deficiency. We want to be in the same deficiency like the Creator.

Student: Sometimes we need to concentrate on the quality, or do less of quality so I don't have to do a lot but put more of an emphasis on the quality. What's the relation between the two?

M. Laitman: It's not important. It's not important. The main thing is to concentrate on the quality.

Student: And when you say quality, if I try to search for an opportunity in anything, to see how I can be so, why am I doing the action? I want every such action to be an exertion in quantity or in quality.

M. Laitman: Labor and quality.

Student: And what does the quantity help us, what does that give?

M. Laitman: This labor and that labor, both of them awaken in a person a deficiency for understanding what is the most important in the labor.

Student: If I summarize correctly, it's better for us to concentrate on the quality of the exertion, and then even if I do every action many times, to ask myself what do I want to attain in that action?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:22:46) What's the main exertion?

M. Laitman: What's the main thing in the exertion?

Student: Yes.

M. Laitman: What is the main thing in a person's desire that activates the desire?

Student: When a person gives exertion in quantity and quality, what is revealed in that exertion?

M. Laitman: What is revealed to him in his exertion? What he really yearns for.

Student: How does a person raise the right deficiency above all the others? How can a person scrutinize from all his desires to help the right desire float up?

M. Laitman: Yes.

Student: How does he do it?

M. Laitman: How does he do it? Through exercises in prayer, in request from the Creator.

Question (Petah Tikva Center): (01:24:03) You said that to give an example to the friend that you can rise from the Klipot. It sounds like it's the key, because if I'm able to do it in front of the friends, so I can strengthen the Ten, we can strengthen each other towards Passover, so I can give an example that I'm going over the Klipot. How do you do that?

M. Laitman: How do you do that? Exercises. Exercises. Don't do movements with your hands and legs. I'm telling you. There needs to be... you need to know how to ask for this. Okay?

Question (Petah Tikva Center): (01:25:19) We say that in the efforts to connect, we have to reach a common desire. One friend is in a place that the body tells him, how do you even dare change your nature? The other asks to succeed on keeping the illumination when it comes. So, the question is, what is that desire made of? It's made of all the friend's desires?

M. Laitman: Yes.

Student: Or from asking every friend to be able to complete himself. Or both.

M. Laitman: Both.

Student: How to reach a common desire when each one asks for something else.

M. Laitman: Try to connect. Are you done?

Student: I didn't understand. To try and connect upon different desires? That's the solution?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:26:42) A thought is a result of the desire?

M. Laitman: Yes.

Student: And our thought, each one of us, is there like a frequency you could say, a certain frequency?

M. Laitman: A certain frequency.

Student: How can we take, like in corporeal professions, there's like potentiometers that you can align different frequencies. So, in spirituality, how do you take the frequency of our thoughts and make it into one wave?

M. Laitman: What's the problem?

Student: Because according to what we hear now, there's all kinds of thoughts. You see, these desires, those desires, the problem is to... It's a different frequency, it could be very close, but it's different that is working between us.

M. Laitman: You want it to be one frequency?

Student: Yes.

M. Laitman: Is it possible?

Student: To unite a frequency? I think so. That's what we learn, that's what we have to reach. To one thought, to one frequency, to one common desire?

M. Laitman: Well, let's say you have a chance to reach one frequency. How do you imagine it?

Student: Round. Round, circular. That is in one flow.

M. Laitman: So, each one, all his desires connect with the others, and all of us come to one circle, and that circle comes to the Creator.

Student: Equal in the desire to bestow the quality of the Creator.

M. Laitman: The quality of the Creator. Well, that could be nice.

Student: So how, what do we need to do?

M. Laitman: Think, think.

Student: But our thoughts are burdened with all kinds of external deficiencies.

M. Laitman: You can clean it up through persistence.

Student: So again, we're going back to what's persistence? To have a common goal between us.

M. Laitman: Yes.

Student: And only strengthen that?

M. Laitman: Yes.

Student: And that we can call that the potentiometer to aim us into one?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:29:52) One friend is thinking in one direction, the other in a different direction, and me, each one has his own thought. Where do our thoughts unite into one common thought?

M. Laitman: The Creator will do this. The Creator will connect us.

Student: Along the lesson, I hear you saying we have to do exercises in praying to the Creator.

M. Laitman: Yes.

Student: What's an exercise in turning to the Creator?

M. Laitman: Exercises that all our connections, our goals, will be directed toward one goal. One solution. And we come to... giving it to the Creator.

Student: And the exercise is to return to that thought all the time.

M. Laitman: Yes.

Student: What can hold me in that thought more, or draw me into there and not to run?

M. Laitman: Before you get a clear answer, you have to be in this.

Student: But how to be in that question all the time, to be burdened in that?

M. Laitman: I don't see a difficulty. I don't see it. Try. You'll see. It is possible.

Question (Petah Tikva Center): (01:31:47) Continuing that, I wrote that a person has to be careful not to disconnect from the upper force.

M. Laitman: Yes.

Student: So, what's the different then the fear not to disconnect from Him, or the yearning to connect to him?

M. Laitman: To be in connection. This and that.

Student: How do you use those two forces? Also the fear of disconnecting, and also the desire to aspire to the good, to that round, to that frequency the friend was talking about too.

M. Laitman: Try. Try, and then the solution will come.

Student: Now, when we prepare for Passover, is that an opportunity for a certain time we have to expect?

M. Laitman: Yes. We are yearning to be connected, and in that connection, we want a point of connection to be revealed in each of us, and in all of us together.

Student: How do we add all these corporeal things we're going to do? Because Passover has this precise intention.

M. Laitman: Corporeal things are only that we scrutinize the specific boundaries, action.

Student: Special actions of connection?

M. Laitman: Of connection.

Question (Petah Tikva Center): (01:33:43) It's written, even though there are many remedies and tricks to come out of his nature, he still remains naked as the day he was born. And he only has the clothing of the will to bestow. So, what are the all kinds of tips and tricks to come out of nature? It means there's a few ways to come out of your nature and not one?

M. Laitman: I don't know. There's only one prayer that should bring us the state of being born and we need to use it.

Question (Petah Tikva Center): (01:34:40) What is the prayer that should help us be born?

M. Laitman: That we want to be born, to be independent, connected among us and the source, the Creator who obligates us.

Question (Petah Tikva Center): (01:35:20) I wanted to ask, it is a special time we're going through. Lots of friends that have been here for years, they don't remember such a let's say challenging period. Every lesson, every moment they were afraid not to blink, not to miss out on the moment. I want to ask, when we're entering Passover, coming out of Egypt, this whole time, what will the Ten discover that will help them keep the Arvut between them?

M. Laitman: A Ten that comes to Passover and is incorporated in all of the preparations for Passover should reveal that now it has special work before it. And in this work, they have to be connected and this way come to connection between them, to unity between them. I think we can succeed.

Question (Kyiv 1): (01:37:36) You said that when the Ten is preparing for Passover, in the attack we have to attain the connection, and it's something realistic. What is the special connection we need to attain in the preparation for Passover and during Passover itself? And what is this connection different from what we have from day to day?

M. Laitman: It is that we connect between us and approach the Creator and demand of Him to draw light on our request for connection. So that we connect and build from within us a united group. Then we will feel what is connection. What is the force that is in us but has never been revealed between us. This is what I'd like us to succeed in.

Student: A few minutes ago you said we should continue with this exercise until we get a clear answer about this effort, this prayer, what does it mean to get a clear answer on the effort?

M. Laitman: That's when we feel that each one of us is under pressure from a lot of his friends that are pressing on him and holding him close to them. So, let's try, let's hope it succeeds for us, and I want to promise you that from above… I'm speaking in Russian, right? I want to promise you that you will get anything you want as long as you want to be in the truth. And another thing I'm asking, you have to understand those short Rabash articles very very much. That's it.

Song: (01:41:37)

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