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

Daily Lesson (Morning) April 09, 2025.

Part 2: Rabash. Article No. 16, 1985. But the More They Afflicted Them

Reader: Hello, we are studying from “The Writings of Rabash”, page 110 of the first volume, the article “But the More They Afflicted Them”. You can find study materials in Sviva Tova, you can also send us live questions through the websites.

Reading: (00:33) But the More They Afflicted Them

Article No. 16, 1985

It is written, “But the more they afflicted them, the more they multiplied and the more they spread out, so that they were in dread of the sons of Israel” (Exodus 1:12). The meaning of the words, “But the more they afflicted them” is that they will multiply and spread to that same extent that they are afflicted. It seems as though it is a condition—that there cannot be multiplication and spreading in the work before there is a basis of affliction first.

But to understand the above written, we must know our tenet, meaning know what is our essence. As it is explained in the introductions, it is only our will to receive. And certainly, when the will to receive fulfills its wish, that fulfillment is not considered work, since work means that for which one is rewarded.

In other words, work is actions that man would avoid, and he does them only because he has no choice, since he wishes to receive some reward. The reward is considered the thing that he craves, and his only desire and wish is for that thing. True craving means that this thing touches his heart so deeply that he says, “I’d rather die than to live if I cannot obtain it.” It follows that if he has no affliction or pain for not having what he craves, it is not considered a craving. And his craving is measured by the extent of his suffering.

It therefore follows that if one wishes to receive some satisfaction, there must first be a lack. This is so because there is no light without a Kli [vessel], and no one can fill it with anything if there is no deficiency. For example, one cannot eat without appetite or enjoy rest without fatigue.

Hence, one is not suffering because the Egyptians in his body are afflicting him unless he does not want to obey them and wishes to go by a way that displeases them. The root of reception in man is called “self-love,” and this is regarded as “Egypt.” There are many nations, which are generally called “the seventy nations,” that are the opposite of Kedusha [holiness], which are the seven Sefirot, where each Sefira [singular of Sefirot] consists of ten, hence the number seventy nations. And also, each nation has its own unique desire.

The Klipa [shell] of Egypt is a general Klipa. It is where the sparks of Kedusha fell, which the people of Israel—who were in Egypt—had to correct. Thus, first there must be pain and affliction for not being able to exit their governance, as it is written, “And the children of Israel sighed from the work, and they cried out, and their cry came up unto God from the work. And God heard their groaning.”

We should be precise about the words “from the work” being written twice. We should explain that all the sighs were from the labor, meaning that they could not work for the Creator. Indeed, their suffering was from not being able to make the work that they were doing be for the Creator, due to the Klipa of Egypt. This is why it is written, “from the work” twice.

1) All the sighs were not because they were lacking anything. They lacked only one thing, meaning they did not wish for any luxuries or payment. Their only lack, for which they felt pain and suffering, was that of not being able to do anything for the Creator. In other words, they wished that they would have a desire to give contentment to the Creator and not to themselves, but they couldn’t, and this afflicted them. This is called “wanting to have some grip in spirituality.”

2) The second “from the work” comes to teach that, “And their cry came up unto God,” that God heard their groaning, was because their only request was work. This is implied by the second “from the work.” It turns out that the whole exile that they felt was only because they were under the rule of the Klipa of Egypt and they could not do anything to make it only in order to bestow.

It is written in The Zohar (Exodus, Item 381 in the Sulam Commentary), “Rabbi Yehuda said, ‘Come and see that this is so, as Rabbi Yehoshua of Sakhnin said, ‘As long as their minister was given dominion over Israel, the cry of Israel was not heard. When their minister fell, it writes, ‘The king of Egypt died,’ and promptly, ‘And the children of Israel sighed from the work, and they cried out, and their cry came up unto God.’ But until then they were not answered in their cry.’’”

For this reason, we can say that if it is not time to dethrone Egypt’s minister, there is no room for choice, to repent and to be able to come out from the exile. He says (Exodus, Item 380 in the Sulam Commentary), “‘In those many days.’ ‘Many’ refers to Israel’s stay in Egypt, that is, that the end has come. And since their exile has been completed, what does it say? ‘The king of Egypt died.’ What does that mean? It means that the minister of Egypt was lowered from his status and fell from his pride. This is why the writing says about him, ‘The king of Egypt died,’ since decline is regarded for him as dying. As when the king of Egypt—who was their minister—fell, the Creator remembered Israel and heard their prayer.”

The Zohar asks this question about the verse, “In your distress, when all these things come upon you” (Deuteronomy 4). It means that before everything takes place, it is impossible to achieve perfection. It turns out that you give an excuse, a pretext that all the things that one should go through can be experienced through suffering, and this is measured by neither time nor quantity of affliction, but by the measure of feeling (see in The Zohar).

We can understand it through an allegory. If a person should make one kilogram worth of labor, which is a thousand grams of suffering, the reward comes for that as well. As our sages said, “The reward matches the pain.” This means that the labor that one should exert before he receives the reward is because there is no light without a Kli, since there is no fulfillment without a deficiency. And the labor that one gives is the qualification for reception of the need, so that afterwards he will be able to receive the filling in it.

Let us say that that person can give the thousand grams of deficiency intermittently, which are discernments in quantity and quality. A person can exert for ten minutes a day, meaning regret his remoteness from the Creator, or he can regret his remoteness from the Creator ten minutes a week, or ten minutes a month.

It is similar with the quality of his suffering when he remembers that he is remote from the Creator. Although it pains him, it is not so terrible and there are things that pain him more, things that he craves. It turns out that in quality, too, one should contemplate. Thus, a person has a choice, although he must experience the whole process of labor and affliction through the end, until he comes to a state of, “And you will return to the Lord your God and listen to His voice.”

Thus, man has a choice to shorten the time of the process of affliction due to the prolonging of time, which, as we said, is called “quantity,” and to add in quality, which is the sensation of suffering at being remote from the Creator.

But we should know that there is a big difference between quantity and quality in the manner of the work. When considering quantity of time, a person can arrange his schedule, meaning the amount of time he allocates to himself, even by coercion. This means that even though the body does not wish to sit for the whole time of the lesson that he decided on, he must sit for several minutes or hours and regret being remote from the Creator. If he has a strong desire and he is not of weak character, he can sit and keep the schedule he arranged for himself, since this is an act, and with actions a person can do things by coercion.

But with quality, this is very difficult because one cannot force oneself to feel differently than he does. If he comes to examine his feelings of pain and suffering at being remote from the Creator, he sometimes comes to a state where he does not care. At that time, he does not know what to do because he cannot change how he feels, and then he is perplexed.

This causes the prolonging of the exile because it is hard for us to give the necessary quantity, much less the quality. And when he begins to scrutinize the quality of the deficiency, he sees that he feels no pain, that he is seemingly unconscious, unfeeling. And although remoteness from the Creator means not having life, it doesn’t pain him that he has no life. Then he has no other choice but to pray to the Creator to give him some life, so he will feel that he is dangerously ill and needs to cure the soul.

And sometimes one comes to a state where he is in such a decline that he doesn’t even have the strength to pray for it. Rather, he is in a state of complete indifference. This is called “being in a state of still,” meaning he is completely motionless.

In that state, only his society can help him. In other words, if he comes among friends and does not criticize them in any way, testing if they, too, have the same obstructions and thoughts but have overcome them, or they just take no interest in introspection and this is why they can engage in Torah and Mitzvot, how can he be like them?

At that time, he cannot receive any assistance from society because he has no Dvekut [adhesion] with them at all, as they are too small to be his friends. Thus, naturally, he is not affected by them whatsoever.

But if he comes among his friends not with his head high, thinking that he is wise and the friends are fools—but rather tosses his pride away and follows the rule, “Poverty follows the poor,” not only is he in a state of decline and feels no need for spirituality, he also receives thoughts of pride, meaning that he is wiser than all his society.

Now let us return to the first question, regarding what The Zohar says, “And since their exile has been completed,” what does it say, “The king of Egypt died,” since he regards dethroning as death. And since the king of Egypt—who is their minister—fell, the Creator remembered Israel and heard their prayer. It turns out that there is a pretext that no prayer will help before it is due time. Thus, there is nothing that can be done, because the Creator will not hear their prayer.

With the above words we can understand the matters as they are. This is the same issue that our sages described about the verse, “I the Lord will hasten it in its time.” If they are rewarded, “I will hasten it.” If they are not rewarded, “In its time.” In other words, when the time comes, an awakening from the Creator will come, and through it Israel will repent. It turns out that the choice is in regards to time, as he says in the “Introduction to The Book of Zohar” (Item 16).

It follows from all the above that one should not consider the time of redemption—that it is written that before that, their prayer was not accepted—because this relates to the time of quantity and quality of suffering, that there is a certain time at which suffering is completed. However, we can shorten the time. The whole quantity and quality by which the suffering will appear can be shortened in a way that all the suffering will come in a short time, but all the suffering will have appeared there.

Student: (22:10) He is speaking about quality and quantity of suffering that a person has to feel in order to have a true request. So, about the quantity, he says, we can add. You can sit, you can, there's a way to monitor this: I was in the lesson, I wasn't in the lesson, I can check my quantity. But in quality, he says, that there's no other counsel but to pray to the Creator to give him livelihood, to feel that he has a dangerous disease, and he needs a cure for his soul. We never talked about it that a person asks to feel suffering.

M. Laitman: If a person won't feel suffering from being distant from the Creator, then it's considered that the Creator is giving him something for free. A person needs to yearn to know what the true state is that he has towards the Creator because it's all towards the Creator that we measure. And in the case in which he is distant from the Creator, he should feel it as suffering, that it's truly felt in him, in his mind, in his heart, the extent in which he is distant from observing the purpose of creation. So, that's where we have to come to.

Student: It's the first time I saw this, that a person has to ask. To ask to know the truth, okay. But to ask to know the truth and suffer from it in order to come out of it? That's like an addition that we never talked in such a way.

M. Laitman: Yes, it could be that you didn’t hear but the main thing is to feel bad from distance and good from nearness. Without that, he won't know how to move.

Student: How can one ask to feel bad?

M. Laitman: Not to feel bad but to feel the truth. To feel the truth, meaning he's going for it in order to open his entire heart. And the feeling in his heart will influence his next steps, and that's how he will advance.

Student: Should we need some preparation for this plea?

M. Laitman: Well, of course, just as we read. That a person puts forth his efforts in order to bring himself closer to the Creator and understands, according to his efforts, that he's still far. And altogether is seemingly not in the same order that the Creator arranged for him, that’s the situation.

Student: We say a person has to ask to come closer to the friends, to feel the greatness of the Creator, talk about it and from that, he will feel he'll get a result that he's distant, that's one thing. The truth will be revealed from the effort to come closer. And here he says that he has to feel that he has the illness.

M. Laitman: Yes, he feels that he doesn't have the forces to develop the prayer. He doesn't have the strength. It's as if, yes, probably I'm far, but I don't have the forces to suffer here.

Question (Petah Tikva Center): (28:26) Also about the quality and quantity: he says you can add either in quantity or quality. He defines quantity is time and quality is the feeling of the suffering. And he said it's easier to add in quantity and more difficult, in quality. But he says, here's an exercise that a person can sit for a few minutes or hours and feel sorry that he's far from the Creator. But that also changes the feeling, doesn't it?

M. Laitman: Yes, of course.

Student: So, it does affect what he's calling quality.

M. Laitman: The bestowal from within a person is not considered. He changes his bestowal, he's changing his attitude. But that's how it is; otherwise he does not reach a prayer.

Student: You've mentioned an exercise that a person can go to a cemetery?

M. Laitman: No, it's not me, that's how it's written.

Student: So, it's a good thing, well, not specifically to go to a cemetery, but to sit and for a few minutes think of where I am in relation to the Creator?

M. Laitman: Okay, if that awakens him, he should go.

Student: It awakens for sure, no? This is what we say, if we do such thing, the feelings can change in all directions?

M. Laitman: Yes. Try. The main thing is to come out of the indifference.

Question (Petah Tikva Center): (30:08) He writes, when he'll be tortured, he will burst through. What is that torture that helps a person advance spiritually?

M. Laitman: That a person feels that despite the fact that he does what comes along the way to him, he nevertheless is not advancing.

Student: He has to ask for being afflicted to advance?

M. Laitman: No, but he needs to know that coming closer to the Creator awakens in him all kinds of feelings to where he really is towards the Creator.

Student: He wrote that if a person can feel deficiency, he should go in between the friends.

M. Laitman: Yes.

Student: But where in such a state can a person take forces to enter between the friends when he feels weak?

M. Laitman: First of all, to enter amongst the friends is already a command from the Creator. Where a person needs to connect with them and to try and be with them in the ascents and descents; and then accordingly, He will respond.

Student: But when a person feels indifferent?

M. Laitman: That's not good, that is actually not good because there's nothing worse than being indifferent.

Student: So, how can he enter between the friends when he's indifferent? They're in front of him, they're with him, and he isn't using that remedy.

M. Laitman: Then he has to, he must go in between them and to try and open himself so that the friends will influence him, will bestow upon him.

Student: He says that to receive help from the friends, he has to toss his pride out.

M. Laitman: Yes.

Student: What does that mean? How can someone with pride toss his pride?

M. Laitman: Think about it. If he thinks about it, he already starts to discover his pride and how much it separates him from the friends.

Student: What will be the action of tossing the pride?

M. Laitman: As a result of that, he will rid himself from the pride.

Question (Petah Tikva Center): (33:23) Can a person feel sorry about anything except for being distant from the Creator?

M. Laitman: In truth, no.

Student: What will make a person feel sorry that he is distant from the Creator?

M. Laitman: To ask the Creator to show him his true place. And then he will see how distant he is, how opposite he is. And thus, from this, he will advance.

Question (Petah Tikva Center): (34:00) What is in suffering that without it, you can't advance in the work?

M. Laitman: All the sufferings get corrected in the end. But we are talking about those that can be awakened in a person and drive him to repentance.

Question (PT 19): (34:34) How, by our common work between the friends can you awaken a desire to bestow to the Creator without demanding a personal reward – even though we feel rejection from that?

M. Laitman: Turning to the Creator to ask for assistance along the way is actually our goal. And a person needs to yearn for that, that's simply something that needs to be before him. Is it for that, that he is asking?

Question (W MAK): (35:32) How and in what can we compensate for the distance from the Creator?

M. Laitman: To compensate from the distance from the Creator? I don't quite understand that. To compensate for the distance from the Creator? Can someone help me?

Moderator: Maybe she feels that it's like a sin, or a mistake, or a bad thing that's happening, and she wants to compensate for that distance she feels from the Creator.

M. Laitman: Well, let's say that it's true. So, what is it, to cover it, to compensate?

Student: How can a person compensate on that distance he feels, that he's far from the Creator and he wants to perform an action. So, what does he do?

M. Laitman: So, what is “to compensate” in this state? To compensate the distance?

Student: To compensate means to do something against it.

M. Laitman: Where he comes closer?

Student: To cover that state, to complete it. Maybe a correction of.

M. Laitman: Okay. So, what again? What's the answer?

Student: If a person feels, it's written to sit and feel sorry that you're distant from the Creator.

M. Laitman: For him to make it feel good?

Student: Rabash writes, you have to sit and feel sorry that you're far from the Creator.

M. Laitman: Yes.

Student: So, the question is he sits and he feels sorry that he's distant. So, what should he do now? How can he complete that distance? How can he correct it, that distance from the Creator?

M. Laitman: By being sorry and asking for correction.

Question (W Turkiye): (38:01) What exactly does it mean, the time when the prayer is heard by the Creator?

M. Laitman: Those are those states in which a person still has yet to receive a response.

Question (W MAK 43): (38:36) What does it mean that only the group can awaken the dead? What is to awaken?

M. Laitman: To attend, to awaken a person so he'll see that it's before him, so you'll see that he needs to awaken. That's what the group has to provide.

Question (Petah Tikva Center): (39:04) We learned that according to the sorrow is a reward. But should there always be suffering, no matter from what, in order for a person to reach a need for the closeness of the Creator, for adhesion?

M. Laitman: Or by what?

Student: Let's say a person wants to feel the Providence in everything he goes through. But does he have to go through it to feel that Providence? He has to feel the sorrow?

M. Laitman: If he doesn't go through it, then how will he feel it? I don't understand you. We're talking about the efforts a person does and then he discovers how much it brings him closer to the Creator or not. So, here's the question of what he needs to do: To try and come closer or to try and discover his movement towards the Creator. And in such a way he can activate himself.

Student: I came here like ten or 15 years ago when I was searching for something, meaning. I didn't feel bad, but I was searching for something. When I'm here, so burdening started, you're already searching for something, like we said, when your tongue's hanging out. That there's nothing else, and you must, well, what is this process?

M. Laitman: It's the process of scrutinizing.

Student: That it's more intense?

M. Laitman: A little bit more practical.

Student: Not a bit, a lot more.

Question (Petah Tikva Center): (41:40) A person feels distant, sees there's no remedy, and he doesn't pray, and he doesn't feel sorry enough, so the Creator helps him and gives him corporeal suffering. How can he use it?

M. Laitman: He joins all his sufferings to one goal, with his nearing, with his purpose of coming closer to the Creator. So, that is actually the goal he has to reach.

Student: He writes at the end of the article that there's a certain time where the suffering will be worth it for a person. Meaning, there's no choice whether to get the suffering or not. But he has to use them at a certain time when he needs to use it and shorten the times?

M. Laitman: Well?

Student: So, I'm asking the times that the Creator insists not to take a person's prayer and to go specifically?

M. Laitman: There are the times like this and the times like that: Meaning there are times where the Creator truly hears more, seemingly, and there are times where he seemingly hears less. And a person needs to understand that that's not on his calculations, that's how it is with the Creator. And the Creator calculates the response of a person in accordance with whatever the person feels at that point.

Student: I just want to say that in corporeal sufferings, there's a strong force that nothing.

M. Laitman: Yes, that's why we're in the corporeal world, which straightens us out.

Question (Petah Tikva Center): (44:00) It seems that the desired state that Rabash is talking about here, that a person has to sit and check himself – as far as he is from the Creator and to feel suffering from it, great suffering. And even before he explains what yearning is, that if I don't have it, it's I'd better rather be dead than alive. That probably that's the suffering a person has to feel for being distant from the Creator.

M. Laitman: Yes, correct.

Student: Rabash said if you don't have that, the counsel is to pray for such suffering. So, maybe it's very unique suffering. It's not suffering that I feel pain in the body or something. It's pain that with them comes suffering, that now I feel what being distant from the Creator is and I feel pain from that. Is that right to think that way?

M. Laitman: To say that from that comes the feeling of joy, it's not to that extent because then a person nevertheless feels joy, even though the joy comes from recognizing his state, that he's distant, and that's what he has come to. But, yes.

Student: That's what I meant, that that's why it's maybe easier to ask for that kind of suffering. It's special, unique suffering that really brings you closer to the Creator.

M. Laitman: We can't ask the Creator for suffering.

Student: Even not like this?

M. Laitman: No, not even those kinds.

Student: So what exactly should the prayer be? What should I ask at a state where I'm distant from the Creator and I'm indifferent about it – it doesn't really hurt me?

M. Laitman: To ask for the truth. You really want to feel the distance from the Creator and the extent in which He is stopping you. You're advanced.

Question (Petah Tikva Center): (46:23) What we learn is that the Creator also gives the deficiency and the fulfillment. So, what should a person feel sorry for because also in None Else Besides Him, it says that the sorrow shouldn't be on his own account, not that he's distant. How can we see this with what he writes here, that he feels sorry that he's distant?

M. Laitman: When a person discovers his true state, when can he be happy about it and when can he cry about it?

Student: He can be happy from discovering his true state.

M. Laitman: And to cry?

Student: From not discovering it, probably.

M. Laitman: You see, you're opposite. You're speaking about what's supposedly written.

Student: So, I'll be happy to understand.

M. Laitman: A person needs to direct himself towards the purpose of creation, towards adhesion with the Creator. That all the states he's going through are leading him to an action, an action of closeness to the Creator. That's how he advances, that brings him happiness.

Student: So, it turns out that, well, so what does he have to be sorry about? If all the actions of the Creator eventually bring him closer to the purpose of creation, what should a person be sorry about?

M. Laitman: If he measures himself towards the Creator, so he should check whether his responses, prayers, actions, pleas, are in order to come close to the Creator or not. And the closeness to the Creator is his purpose.

Student: So, he should be sorry that he's not responding, correctly, that he doesn't have the ability to?

M. Laitman: Could be about that.

Question (Petah Tikva Center): (49:05) Again, I want to enter the micro of the actions: A person is indifferent and then he discovers that he's indifferent and that it's not a good state.

M. Laitman: Yes?

Student: Now, in other articles, Rabash says he should first be thankful that he received a state, not to run from it and not to just suffer from it. But rather to say thank you that that’s being revealed is also not coming from Him, it was disclosed to him, yes? Now he discovers that his state is like this, and he's distant from the truth. What is he asking for now? He already received the fact that he understands that he's far from the truth.

M. Laitman: Now he has to respond.

Student: What is it that he has to respond to now?

M. Laitman: A response for every state is a plea to the Creator to come closer.

Student: But He already brought him close. He revealed that to him and He revealed that He was revealing it to him. So what is there to ask?

M. Laitman: Closeness, coming closer.

Student: What does that mean, closeness?

M. Laitman: Closeness, that he'll see himself, that according to his qualities, he becomes closer to the Creator, more similar to the Creator.

Student: What does that mean? Or does it depend on a certain state that he's being given?

M. Laitman: I don't understand the question.

Student: What does it mean, this state that he's in now – to come close to what exactly? To the quality of bestowal, to something good? It's like something general. What's the precision of this request here?

M. Laitman: The precision of the request is that he wants to relate to the Creator exactly like the Creator is relating to him. To learn from the Creator what the right relation to Him should be.

Question (Petah Tikva Center): (51:39) In this sorrow that is revealed, actually, a person needs to stop for a moment and reorganize himself in that distance that he feels from the Creator? What's the first action when he stops and wants to rearrange things for himself? What is important for him to remember from this suffering?

M. Laitman: From the suffering, it's important for a person to remember maybe those states that as a result of them, he is now distant.

Student: Do you need to look at the history at some place?

M. Laitman: All his past.

Question (Petah Tikva Center): (52:48) I'll continue what the friend said, you answered that we need to relate to the Creator precisely like the Creator relates to him. The person needs to relate to the Creator like the Creator relates to Him. I don't feel the Creator as the Good Who Does Good, how to relate to the Creator the way He relates to me? I feel Him according to what I feel, I feel opposite, I'm not yet in a corrected state to feel that He's Good That Does Good and that He fills me, it's written that way – my feeling is different. And now I respond to the Creator here, that's how I arrange things. So, what does it mean to relate to the Creator the way He relates to me?

M. Laitman: Let's say, there's a friend before you, and you and him are coming to some agreement that each one relates to the other as he feels that the other is relating to him, okay? That's called equivalence of form.

Student: Yes, it's a kind of connection. I don't know if we are in equivalence, but you know, one relation draws the other relation. He's in good, then I'm in good, he's in bad, then I'm in bad.

M. Laitman: Oh, that's how it is?

Student: That's the interaction that I feel.

M. Laitman: Okay, and what should we do? In a group if that's what we feel?

Student: According to the rules that are written, I have to get to relate good with the example, no matter what the relation of the friends towards me, I separate between how they relate to me and how I relate to them, which is how the Kabbalists write to us. But it's still not clear to me how we need to learn from the Creator and how He relates to us. We need to relate and return to the Creator that way.

M. Laitman: Yes?

Student: But I don't feel the Creator in the state of the Good That Does Good, that He only gives me a positive example permanently. My states change and I feel Him opposite many times and I feel the opposite. So, what to learn from the Creator? Also the bad things that He's doing to me?

M. Laitman: That you feel Him in your will to receive. And then, according to that, you have an opportunity to correct yourself. What would you feel if you were in the will to bestow?

Student: Okay, that's a state that is hypothetical because I'm depicting myself: How would I feel if I was in the desire to bestow, which I don't have? But I'm searching for an example to learn from the Creator. What is to bestow? How will I know how to behave?

M. Laitman: To learn from the Creator actions of bestowal, we can only under the condition that we are in such an action ourselves.

Student: So, how can I relate to the Creator precisely how He relates to me?

M. Laitman: You can't.

Student: What can a person learn from the Creator?

M. Laitman: A person can only bring himself closer in his actions towards the Creator.

Student: Where will these examples of bestowal come to a person from?

M. Laitman: From himself, he has the will to receive, he has the will to bestow; and from this, he needs to get examples.

Student: From me, myself, take examples of bestowal?

M. Laitman: Yes.

Student: Where will I get them from?

M. Laitman: From your will to receive you find actions of bestowal.

Student: How exactly?

M. Laitman: Just as you want people to relate to you, that's how you should relate to others.

Question (Petah Tikva Center): (58:37) We learned that a person is a consequence, a result of his environment. And I hear my friend, who is my friend here, and I'm looking for the good feeling of the Creator, or joy from this, some kind of impression from it. And I'm listening to him and I'm asking: what am I feeling if his feeling depends on the friend's, then what am I feeling here with, if he's not feeling it?

M. Laitman: Probably you're not attempting to give him that feeling.

Student: What else can I do?

M. Laitman: You, yourself, do you feel that the Creator is the Good That Does Good towards you?

Student: I receive that feeling from my Ten; I feel their concern, I feel their confidence along the way, their joy on the path.

M. Laitman: I was asking about the Creator, is he the Good Who Does Good to you?

Student: I feel His good through them, from them. They're engaging in it, and I'm impressed by it, and I also want to feel like they're feeling. So, how am I failing before the friend?

M. Laitman: That you don't value him enough, you don't appreciate him.

Student: Do you have any advice on what I can add? I feel like I'm caring for him and I'm trying to supply him with what he needs, and what he wants.

M. Laitman: Let's say that each and every friend discovers the Creator within him. Then you need to feel that you are in an environment of friends, like in the environment of the Creator; that the Creator truly bestows upon you all the abundance.

Student: And towards each and every one of us in this relation, is there some kind of feeling that's developing?

M. Laitman: A natural feeling that develops. That you clothe every friend on the force of the Creator, then you can relate to him like you do to the Creator.

Student: So, that desire needs to be a desire, a common yearning for each of us?

M. Laitman: Let go of that for now, don't jump – for now, like I said, you towards everyone.

Question (Petah Tikva Center): (01:01:42) What is exactly to clothe upon a friend the force of the Creator?

M. Laitman: That every friend, supposedly, wants to bestow upon you the way you learned that the Creator is bestowing.

Student: Meaning, if you relate to the Creator, who's the Good That Does Good, then accordingly, you have to relate to the actions of the friends the same way, upon you? So, from the side of the friends towards the Creator, is there something bad? Or they're always operating towards him, towards the purpose of creation?

M. Laitman: There's different kinds.

Question (Petah Tikva Center): (01:03:34) But if you look at it with the eyes of the Creator, then from His side, there isn't?

M. Laitman: I don't know the eyes of the Creator, I'm talking about our reality.

Student: So, I didn't get you. If we need to clothe upon the friends the force of the Creator, how should I relate to their actions in the case?

M. Laitman: That it comes from the Creator.

Student: So, that's what I'm asking about, could there be any bad in their actions if it comes from the Creator?

M. Laitman: There's no bad in reality, it's all according to the way a person understands it.

Student: If there's no bad in reality, then why does a person understand bad? Why does he experience bad if there is none?

M. Laitman: To the extent that he himself is in the evil, he feels, he sees the world in its opposite form.

Student: But from the side of the Creator, he always radiates only good. There's no bad from the Creator in relation to reality.

M. Laitman: Yes?

Student: So, your ability to advance towards equivalence with the good, to be adapted to the good of the Creator. What does it depend upon for me to see today more good than I saw the bad?

M. Laitman: That also yesterday and also today, you yearn for the good, to connection, to adhesion. But today, you have a greater tendency towards it.

Student: And in the end, kind of like the whole state that we reach is that there's no bad in the world. Like a person comes to a reality where everything is good?

M. Laitman: Yes, that the Creator fills the whole world.

Student: And then you don't feel any bad anymore, there's no more feeling of bad in reality?

M. Laitman: No. From where?

Student: And that's also the current, existing state.

M. Laitman: Yes, but not in our feeling.

Student: So, the places where a person feels bad, what is he supposed to do with them?

M. Laitman: He wants to uproot them.

Student: What's the purpose of the uprooting? How does he uproot the evil that he feels?

M. Laitman: That instead of bad or evil, he feels good; instead of hatred, love.

Student: Yes, but in practice, what does he do so that this flip, this inversion, will happen to him? So that this change happens to a person, what does he need to do?

M. Laitman: He needs, in force, like we just read, we read in the article, he needs to uproot the evil from within him.

Question (Petah Tikva Center): (01:06:09) You said something I must ask, I'm sorry: You said to identify the clothing of the Creator in the friends?

M. Laitman: Well?

Student: Well, now really, if that's the condition for a person to identify the Creator and see the friends and not see it himself. What will cause a person to identify the clothing of the Creator in the friends? What does he have to do, how to see it that way?

M. Laitman: He needs to try and see in every friend the action of the Creator towards him.

Question (Petah Tikva Center): (01:06:58) The Creator gave us self-love and I understand that this is the measure by which I can understand just as much as I love myself, probably if I were to love or relate this way to the others, it would be bestowal, that's considered that I bestow. And in our world, you can measure it as a precise measurement. Now, towards the Creator, how can a person know that he's bestowing to the Creator? What does he have to say, I'm bestowing to the friends, so that's already, the Creator enjoys that as well, and that's my bestowal. Or is there different bestowal towards the Creator?

M. Laitman: To the Creator, there is a bestowal by you bestowing to your friends and you want to bring them closer to you, and to help them in all your abilities.

Student: I want to understand if there's an additional feeling. When I bestow to a friend, I feel that he somehow, somewhat enjoys it. The question is whether to bestow to the Creator a person feels, also.

M. Laitman: If a person bestows to the Creator, he feels wonderful pleasure.

Student: No, he feels, yes, but how do I know that the Creator enjoys this? Is there such a possibility altogether? Or is that never possible to know that the Creator enjoys?

M. Laitman: No, you can know, but it's not that we are standing, and expecting, and waiting for it.

Student: Is it one-directional or I don't know, do I bestow and don't enjoy, or what? Or do I simply need to say, if a friend enjoys, then also the Creator enjoys. It's kind of like a law or a rule.

M. Laitman: Yes.

Student: So, if the friend enjoys, the Creator enjoys as well. Is there a possibility of bestowing to the Creator without the friend, directly? Or is it always through the creation, somehow?

M. Laitman: No, the fact that you can bestow to the Creator directly, you can't check it, you can't measure it. You need a vessel and the vessel is your attitude towards the friends.

Student: So, there's no way to bestow to the Creator unless it's through the friend?

M. Laitman: Yes.

Student: Is in spirituality that way, as well?

M. Laitman: Yes, I'm speaking about spirituality.

Question (Almaty): (01:10:14) I understood that to the extent of my measure of understanding of where I am, I can ask the Creator. And it's a matter of the quality of the prayer. And if I understand that I'm in joy, the Creator shows me my real state, I need to nevertheless ask Him to give me more understanding of how far I am from Him. Is there a difference between Him showing me my true state, or place, and me complaining about it? What's the difference between me really asking, and me complaining that He's not giving me?

M. Laitman: We can't really value every prayer we have, or measure it according to its parameters, as much as it differs from other prayers we have. It comes from the depth of the heart. And I'm not sure if a person can know exactly what's in there.

Question (Hungarian-Poland): (01:11:44) I want to relate to the Creator exactly how the Creator relates to me. I really want to feel the distance from the Creator to the extent He is stopping me. You said if a person doesn't feel the suffering from being distanced from the Creator, it means the Creator gives him something free. What does it mean that the Creator gives something free?

M. Laitman: Free, means gives what He received exertion from the person before – the vessel of the exertion.

Question (Belarus): (01:12:49) We heard from the article that we have an opportunity to either receive acceleration from the Creator, or on the other hand, everything will happen in its time. For example, about the people of Israel, whose exodus from Egypt was in acceleration. What can we take from that in order to hasten our times?

M. Laitman: The reason they came out of Egypt before the time, it gave like a special line, like a dark force that came down on the Israelites in Egypt and turned their life into impossible – worse than death. That's why the escape from Egypt was allowed and they reached a decision of their individual spirituality.

Student: How is it possible to use this in the Ten when there are serious clashes and disputes? How can we use this in the Ten?

M. Laitman: In the Ten, we can't use it, yet, if the Ten isn't as one man. So, we still can't use it in such a way because there is no Ten. The Ten is when each one of the Ten, they're all as one.

Question (W KabU 2): (01:15:18) If we understand the cause of the suffering and we agree with Him concerning it. And we make efforts for our quota, and we feel some closeness, can we be confident that we are nearing His actions will be my actions and there is some “I for My beloved and My beloved for me”?

M. Laitman: Translate again?

Reader: The question is whether we understand the reason of the sufferings and we make the efforts on our behalf to advance to the Creator above these sufferings. By that, are we coming closer to “I for my beloved and my beloved for me”?

M. Laitman: Of course, yes. We can shorten, and by a lot, the time of the exile.

Question (W Ukraine 2): (01:17:08) What is spiritual individualism?

M. Laitman: That's the uniqueness of each one's soul in the Ten, in relation to the others.

Question (W Turkiye 8): (01:17:35) How can we improve the quality of our exertion to shorten the need for suffering?

M. Laitman: We can. We have to pay attention and to work, that is it.

Student: How can I yearn for the Creator, if I don't feel Him?

M. Laitman: Look, that really is a question. But you can't say that you don't feel Him. We feel Him through all kinds of feelings that we can't clothe them in words. But inside, it does work out, we have a certain relation to the Creator, which is clear and good.

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Lección Diaria23 груд 2024 р.(Mañana)Parte 1 Lección sobre "Al borde de Lishmá"

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Lección sobre "Al borde de Lishmá"

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria23 груд 2024 р.(Mañana)
Parte 1 Lección sobre "Al borde de Lishmá"

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm