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

Daily Lesson (Morning) April 14, 2024

Part 1: Rabash. 877. Three Prayers - 2

Reader: Hello, we are reading from the writings of Rabash, article 377, Three Prayers -2. You can find the article in the study materials tab in the Arvut system, you can also send questions. Let’s read article 877 from Rabash, Three Prayers-2.

Reading Article: (00:45) Three Prayers - 2.

It is written in the Shabbat [Sabbath] evening songs (in “Anyone Who Sanctifies”): “The Lord, God of Israel, the love of the innocent [also “whole” or “naïve”]; the Lord, God of Israel, everlasting salvation.”

We should understand the importance of innocence [also “wholeness” or “naivety”]. On the face of it, it seems as though one who has less of an intellect can be more innocent, and one who has more intellect and more ability to criticize cannot be naïve. It follows that the quality of naivety was given to those with little knowledge.

But Baal HaSulam interpreted that first, one sees only Mumim [flaws], and then he makes of it Tamim [naïve/innocent/whole]. The explanation is that when one sees only flaws in the world, in individuals and in the collective, this is called Mumim, and it is called “left line.” Afterward, he accepts everything above reason, and this is called Tamim.

It follows that one who has more knowledge has more flaws, as it is written, “He who adds knowledge adds pain,” and he should accept all this above reason. It follows that his innocence is built on greater knowledge. Thus, his innocence is greater than one whose innocence is built on smaller knowledge.

It says, “The Lord, God of Israel, the love of the innocent; the Lord, God of Israel, everlasting salvation.” This means that in order for a person to have the strength to overcome once he sees a world full of flaws, he cannot help himself and needs salvation from above to be able to go into innocence above reason. This is the “Lord, God of Israel, everlasting salvation,” meaning to bring all the flaws into the above reason, which is called Tamim [innocent/whole]. This is the meaning of Ol-Mim [Olamim (everlasting) split in two]. Ol [burden] comes from the word Ayil [Aramaic: entering], meaning to insert a Mum [flaw] in the Tamim.

By this we will understand the words of The Zohar (Balak, Items 187-188). It is written there that a prayer for the poor precedes the rest of the prayers. This is the meaning of “A prayer for the poor when he envelops.” “Envelops,” from the words, “And the enveloped, for Laban,” which means delayed. That is, it delays all other prayers in the world. He asks, Why does the prayer for the poor delay all the prayers? It is because the poor is brokenhearted and the poor always quarrels with the Creator, and the Creator listens and hears his words, see there in the Sulam [Ladder commentary on The Zohar].

We should understand why the Creator hears the prayer of the poor before all other prayers. He says that the reason is that the Creator is near to the brokenhearted. We should understand the importance of the brokenhearted to whom the Creator is close. In The Zohar, Malchut is called “poor, for she has nothing of her own except that which her husband brings her.” This matter is explained in several places in the Sulam, that there are two states in Malchut. Once it is explained according to the first state, that she is called “poor” because she has no Hassadim [mercies], and elsewhere, he calls there, in the Sulam, the second state of Malchut, that she is called “poor” because she must receive from Zeir Anpin, her husband.

We should interpret that the kingdom of heaven—when one wants to take upon himself that all his actions will be for the sake of the Creator, not in order to receive reward—at that time Malchut is called “poor” because she has nothing to give to the person working for her. Normally, when someone works for someone, he receives a reward for his work. But when a person works for the Creator, not in order to receive reward for his labor, it follows that he is working for a poor one, meaning it is like working for a poor person who has nothing with which to pay him.

According to the above, we should interpret a prayer for the poor: A person prays to the Creator that his prayer will be for the poor. That is, he prays that everything he does will be for the sake of the Creator, meaning he wants to work in order not to receive reward. This work means that he wants to work Lishma [for Her sake]. That is, even though he has not achieved it, he still wants to. This is the first discernment in the work of the Creator. Before one achieves the state of Lishma, he works not for the sake of the Creator, but for his own sake.

By this we will understand why the prayer for the poor is accepted before all the prayers, to the point that The Zohar says that it delays all the prayers, that it precedes the prayer for David and the prayer for Moses. We should ask why it should delay the rest of the prayers. Is it impossible to answer everyone at the same time, but they must be answered one at a time?

We can understand this if we learn all these three prayers in one person. Normally, we should discern three prayers: 1) A prayer for Moses, who is the quality of the Torah. 2) A prayer for David, who is Malchut [kingship]. That is, he has been rewarded with the quality Malchut but he prays that the kingdom of heaven with which he has been rewarded will not depart from him. 3) A prayer for the poor, when he wants to begin to emerge from self-love and come into the work in order to bestow and not receive any reward, but only for the Creator. Then the body begins to resist this work because it is against his nature. At that time, he comes to a state where he sees that he is bare and destitute. That is, he has no support from which to receive fuel for the work. In other words, when he thought that he should engage in the work Lishma, he was fine. He had Torah and prayer and good deeds, and he had possessions to enjoy. He looked at people with whom he came in contact and felt that he was far above them.

But now that he has begun to walk on the path that leads to Lishma, he feels that he is more deprived than all his contemporaries, since they have vitality. He feels them just as he had felt himself before he began to change his way. At that time, he feels that the world has grown dark on him, as it is written, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You did not save Your people at all. And the Lord said to Moses, ‘Now you will see what I will do to Pharaoh, for with a mighty hand he will send them, and with a mighty hand he will drive them out of his land’” (Exodus 5:23).

We should interpret that before Moses came to the people of Israel as a messenger of the Creator, that He wanted to lead them out of Egypt, the people of Israel engaged in work of the Creator but were enslaved to Pharaoh king of Egypt. Pharaoh king of Egypt is the will to receive that is found in the created beings, which cannot do anything if not for its own benefit. This is the ruler in all created beings and it afflicts all those who want to emerge from its dominion, meaning to work for the sake of others.

Moses came to the people of Israel and told them that the Creator wants to deliver them from under the governance of Pharaoh, to lead each and every one of the people of Israel from under Pharaoh’s control, which is found within each and every one.

Accordingly, each one understands that Moses’ mission is that we must begin the work Lishma [for Her sake], so it makes sense that now, if we begin to walk on the path of truth, meaning for the sake of the Creator, where each one has the aim to bestow while doing the work of the Creator, now each one will begin to work harder and with great enthusiasm, and the passion will be so intense that it will be difficult for him to retire for a minute to think about corporeal needs, too, which are utterly necessary, since now he is working only for the sake of the Creator. And although he has not begun this work, to feel that he is working for the sake of the Creator, since he wants to walk on the path of truth, the body will certainly agree to make more concessions for him than it did while he was not working on the path of truth, meaning Lishma.

But the reality is opposite. Precisely when we want to walk on the way of Lishma, the body begins to resist. At that time, it begins with all its arguments, meaning the argument of Pharaoh king of Egypt, which is the argument, “Who is the Lord that I should obey His voice?” and the argument of the wicked, who says, “What is this work for you?” At that time, the work becomes heavy, and each time he needs more reinforcement.

We should interpret this matter in the above-mentioned verse, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people.” That is, when Moses came to speak “in Your name,” meaning that they should work for the sake of the Creator, “He has done harm to this people,” they become worse. In other words, before Moses came to say that we must work only for the sake of the Creator, everyone served the Creator and considered themselves righteous. They had the strength to work and the fuel to know why they were working was clear to them. But after Moses came as an emissary of the Creator, that we must work for the sake of the Creator, they have become worse. Thus, accordingly, they would be better off not getting into the work of Lishma.

To this came the answer, “And the Lord said to Moses, ‘Now you will see what I will do to Pharaoh, for with a mighty hand he will send them.’” The answer was not that they did not tell the truth, but what I want from them is to feel the truth, that they are so far from the truth, meaning from working for the sake of the Creator. Then, when they have this kind of demand, that they cannot work Lishma, then you will see how I give you the strength to work for the sake of the Creator. I do not demand that you will be able to walk on the path of truth. All I need is for you to have a Kli [vessel] to receive the abundance. Hence, when you begin to work in order to bestow, you will see that you are incapable of this work, and then I will give you what is called “with a mighty hand he will send them,” as it is written, “And I also heard the groaning of the children of Israel, that the Egyptians enslave them, and I remembered My covenant, etc., and I will deliver you from under the afflictions of Egypt” (Exodus 6). It follows that once they have a Kli to receive, I will give them the power required for it.

Now we will explain what we began, concerning the prayer of the poor—why this prayer delays all other prayers. Since we are speaking of one person in whom all these states unfold, it follows that the prayer of David cannot be accepted, as it is when he has already been rewarded with the kingdom of heaven, but he prays that the kingdom of heaven will not cease from him. One can pray for this after he already has the kingdom of heaven, but anyone who is still far from the kingdom of heaven, who is still under the rule of Pharaoh king of Egypt, how can he be given so that this matter will not cease in him while he still has nothing?

Hence, first the prayer of the poor is accepted, meaning that first he must be rewarded with the kingdom of heaven, called “poor and meager.” This is the first discernment—that a person must enter in the work. Afterward comes the next degree, which is a prayer for David, meaning that his kingdom of heaven will not cease. Then comes the third degree, which is a prayer for Moses, which is the Torah.

Question (Tel Aviv 1): (24:24) It says that before he told them they have to work for the sake of the Creator. What's the difference between working for the sake of heaven before and after Moses?

M. Laitman: Before Moses we don't know. It was for unique individuals but not for the collective without support from the Ten, from the group, or from the nation, the people. This is how we learn, but after Moses, when the work of the Creator has already been set, established in the nation, in the framework of the nation, it became a great and permanent part of those who want to reach the Creator, that they've all connected, and ever since then and until today, in each and every generation they try to connect and reach the Creator.

Student: What kind of use we can have, if at all in that state before Moses, but as for today, is that even relevant?

M. Laitman: He explains to us in the first articles the matter of bestowal of connection, that we must invest forces in mutual connection above our desires, our natural desires that bring us specifically to disintegration. This is actually our work.

Student: It seems like the initial states describe individual work without support of the group. How do we use these two forces?

M. Laitman: You can't study Kabbalah without support from the group, without connection, without the inclination that we check all the time, each and every moment how much more and more and more we can be connected even more tightly with each other. This is actually our whole life, and when we begin to attain, to feel inside this connection, the spiritual degrees, through our effort, through faith about reason, in the connections, the NRNHY.

Student: Meaning the attitude to that stage before Moses was the stage that was before and that's it, we passed it and we're on a different stage now?

M. Laitman: From the time of Moses we become incorporated in the spiritual part of humanity, and we have to attain in each and every generation, connection to such an extent that we will have no other form of existence but only in it.

Student: Understood, thank you very much.

M. Laitman: What are we going to do next?

Reader: We can go on to questions, we can read again, we can move to the next part, whatever you want. I see quite a few questions there.

Question (Holland): (29:40) What does it exactly mean let's say, the state. How can we use this, this innocence in the group?

M. Laitman: Tamim, innocent or whole means the person only goes forward. He sees the goal ahead of him and he sees himself as devoted to the group process of moving forward more internally in the connection and more adhered to the group development where he is.

Student: What is the approach to become innocent in the Ten?

M. Laitman Precisely this concept of Tamim, innocent or whole, is something that we first attain in the Ten, when a person gives himself, devotes himself entirely through the Ten to the Creator and has nothing more in reality besides getting closer to the Creator and more and more, as much as possible, when he works in order to bestow.

Student: Which prayer do we need to become innocent?

M. Laitman: Only to pray to be in connection above all the other inclinations we have, only to be in the connection.

Question (Kyiv 1): (32:32) It says here that the first degree in prayer that we have to reach is to be awarded with the Kingdom of Heaven. What is that, that we should attain?

M. Laitman: When we begin to feel ourselves that we belong to a single desire, that we have a single goal ahead of us and this is the only direction to which we are drawn. We actually discover this is our common desire.

Student: What's the right way to ask for it in order to get there?

M. Laitman: Simply to ask, simply ask.

Question (Turkiye 2): (34:03) What kind of prayer can change and bring unity to the State of Israel in order to bring us to one man and one heart? What kind of prayer do we need?

M. Laitman: What kind of prayer. First of all, for the connection between us. There is nothing more important than connection to bring ourselves, all of us into one circle, into one desire, this is something we have to do. Then from this state, we need to continue to reach a greater and higher intensity, power of connections, until we will reach the purpose of creation, the purpose of life, the purpose of our existence, the general correction which is to be as one man in one heart. There is nothing more than that, because inside of that we attain the primary goal that we, all of us, and the Creator unite together. And that's it, we unite together, and we reach the purpose of life, a complete connection with the Creator, and it's not one person, but rather this is about the whole of humanity, but we are all together drawn to that until the complete and permanent end of correction.

Question (Moscow 1): (36:41) The prayer of the poor, is that a state within, a state when we turn to the Creator?

M. Laitman: This is one of our states that we feel ourselves that we have nothing, not in our awareness, not in our understanding, not in our power. We are truly empty and weak; this is considered the state of the poor. And of course, it is a good state, one of the states that we necessarily have to go through because without the feeling of poverty we cannot reach anything, any other true form. It is the revelation of our true state if we exist without connection with the Creator, and from that we start.

Student: It's important that both states will happen at once, what we got from the Creator and the state of the poor?

M. Laitman: Yes, it is good to hold it together, when there are two opposite points in their importance, and we try to connect between them inside of us.

Student: And the next prayer is a prayer of David, which is a prayer to, a request to hold on to the new state?

M. Laitman: Yes, yes. Very correct.

Question:(Queens): (39:13) We have two questions. When it says add knowledge add pain, this expression comes in order to help man rise above reason? Second question, it says that the Kingdom of Heaven, this quality is called poor and meager, what does it mean?

M. Laitman: Because its own quality cannot fill itself or take any step forward, this is its nature.

Student: Because we don't have our prayer?

M. Laitman: That's right.

Question (PT 35): (40:11) After Moskow's question who asked about the prayer of the poor, and it seems like it's a prayer that is answered first before all other prayers, and he says here that, well that, what does it mean to cause a fight with the Creator all the time?

M. Laitman: Actually, a person should see himself that he is in a group, but in a Ten, this is the optimal number of people, that according to our nature, as the Creator established in advance, this is how we should see ourselves, connected with such a number of people, altogether a Ten, and in the Ten we feel ourselves that we are connected together with them completely. And after that, we need to try to attain through our work such a connection, so that inside of it step after step, time after time, we achieve connection between us and with the Creator that is greater and greater, until we achieve the complete connection, where all the created beings will feel that they are together, in one connection between them and together with the Creator. This is called the end of correction.

Student: So, this means we need to put our effort in connection, it doesn't matter what state we go through, we have to show the Creator that we do everything in order to reach my sons have defeated me, yes?

M. Laitman: Yes, yes, precisely.

Student: Can I ask another question from our Ten? We read the article yesterday together, and we had one question from the Ten that I'd like to ask.

M. Laitman: Yes?

Student: What's the difference between the prayer of the poor, the prayer of Moses, and the prayer of David? What's the difference between that and those prayers?

M. Laitman: Well, we have a complete article about that, we will ask our team to find it and we will read it.

Question (MAK 4): (43:20) All our prayers are egoistic. How to process the prayer from egoistic to a correct prayer so the Creator will respond?

M. Laitman: The desire that a person feels within himself, his awakenings, these are not egoistic desires or altruistic desires, but it is simply a feeling that this is how I was made, this is what I want. And later on, as we continue our development, and according to our development, we give our desire a certain vector. We direct it towards the Ten, towards the Creator, we direct it towards the Creator, and we want to see this, the whole system of man, the Ten and humanity, meaning the entire world Kli and the Creator together. This forms the main, primary direction and the primary goal of all of our efforts.

Student: Meaning we should describe to ourselves a state, a picture of what we need to reach with our prayer?

M. Laitman: It's exactly this kind of an image.

Question (China): (45:18) What's the prayer for Moses?

M. Laitman: The prayer for Moses is about the connection, the unity that we have to reach.

Question (Women Ukraine 2): (45:58) A Question from a friend, is it correct to think that naivety is not a quality of a dumb person but it's a quality of the heart and not the mind? What is an innocent prayer?

M. Laitman: An innocent prayer is a desire which is incomplete, it's not defined yet.

Student: What's the difference between that and the prayer of the poor?

M. Laitman: The poor has a desire which is expressed in a clear way, he wants to correct his vessel, he wants to fill it, and one who is innocent doesn't yet know how to work, how to operate.

Question (Women Turkiye 7): (47:00) It says in the article, add knowledge add pain, can you explain that?

M. Laitman: Well, we see that from all of the created beings the one who is most developed is man. He is higher than the animals and the vegetative and the still, and so man wants more than everyone, he also suffers more than everyone. And so adding knowledge, adding pain, it's a law. It's a law, because the Creator created a desire and all of the created beings exist in this desire. One who has a greater desire also has a greater feeling of emptiness and also a greater yearning to feel a filling of this emptiness. This is why one who is greater than his friend, his inclination is greater. Meaning, one who has a greater desire is considered as greater according to his potential for development, and we see that also in our life.

Question (MAK 3): (48:56) There’s a part in the article that the Creator says that the acts of Pharoah because with a mighty hand I shall release you. What does it mean a mighty hand?

M. Laitman: Pharaoh is a special force of nature, it has a special function, a special role, it develops in a person, and it shows the person what is the force which stands opposite to the Creator, against Him. And then an urgency appears in the person, a deep need to escape Egypt, and in that Pharaoh helps the person, he directs him towards the exodus from Egypt. So Pharaoh is a serious force in nature, it's actually the entire egoism in nature, the whole of the desire is called Pharaoh, and there is no other ruler except the Creator. Pharaoh is the opposite form of the Creator, against the Creator.

Question (Woman Eng 1): (50:40) I'm almost overwhelmed by this, it is so beautiful, to see all the flaws in the world and yet be clothed in innocence, it’s like a living contradiction that only the Creator could sustain. Am I seeing this correctly?

M. Laitman: We always see a certain picture of the world or something, and then bit by bit we move towards shaping it more and more accurately. So be patient, we’ll continue and add more and more details to this picture and focus on it clearly more and more, and that's how we'll advance.

Question (KabU 9 and Woman Tbilisi): (52:06) They're asking, how does a person organize and experience these three prayers in the work?

M. Laitman: He has to see that the fact he receives data from his state, he always has the opportunity to focus his efforts on the purpose of creation and see how much he belongs to it.

Question (Women Moscow 8): (52:50) The article describes different states. How important is it for us to be in these states so that our prayer will be heard by the Creator?

M. Laitman: We always need to see ourselves more unified in a circle, and that this circle will be as strong as possible internally, and that its direction will always be towards the Creator. This shape, this picture will be correct to bring us to the final correction.

Question (Belarus): (53:47) What effective prayer should we have in the last generation?

M. Laitman: The prayer of the last generation is that we already realize that our entire goal is to reach true connection between us, it's to reach our final state in that there's nothing more important to us than being together, and within us to feel the goal of life which is one for all of us, and when we're connected together we can bit by bit establish the sensitivity to our common goal, and that's how we advance.

Question (Women Turkiye 9): (54:59) It says that with a mighty hand he will send them away, a mighty hand he will expel them from his land. What is the help that is given through this mighty hand, what does it mean?

M. Laitman: Mighty hand means the Creator who directs us towards the complete correction, that's basically how He tries to bring us to that state. We also have to realize that it happens to the extent that we agree with it, are willing to accept it.

Question (Women Hebrew 1): (55:47) The people of Israel are now in a very strenuous state in terms of their safety, so what kind of prayer should we have now for our people?

M. Laitman: Only on connection and getting closer to the Creator, there's no other escape, there's no other option to be saved from the bad forces besides through our connection and with the Creator. Therefore, we're being drawn in the same direction and towards the same goal, and we have to try to reach mutual bestowal and bestowal upon the Creator, adhesion, and then as it's written in Isaiah, that when all nations connect and come together, no one will raise their hands over the other and everyone will get to a quiet, beautiful place. So let's hope that all those states we're going through now are in order to hasten us to think about the complete, whole state.

Question (Bulgaria 1): (58:03) The state of the poor, can it be the state of the entire Ten or is it the state of an individual?

M. Laitman: It could be in any Ten and it can also be in the whole world Kli.

Student: How can we attain the state of the poor together, so that our prayer will be heard?

M. Laitman: In principle it's not difficult, at least to understand what it means. It's a feeling that I don't have understanding and feeling within me, no understanding or feeling of what one needs to achieve in all humanity in general. We have to describe that to ourselves as one man with one heart. That's how we should depict to ourselves all people in the world as living together, feeling common desires, and all these common desires we aim them at the Creator. This is called being in a single heart.

Student: With your permission I’d like to ask also. On the one hand, there is the covenant of the tongue which is related to silence. On the other hand, there is a great desire to speak and disseminate, so how do we combine these two desires?

M. Laitman: First, there has to be a desire for connection in the Ten, after that, in hundreds and thousands. Essentially, if people have an opportunity, then we have to expand the circle that we're in more and more, make it broader and broader until the entire circle will include all of humanity in it.

Question (PT 31): (01:00:56) He writes that doing the work of the Creator with the intention to bestow, certainly now each one should start his work with greater strength and with great enthusiasm, and the passion will be so great. So, when we start to work the direction towards bestowal, what do we get excited about, what is this passion that he's talking about?

M. Laitman: What are we enthusiastic about that everyone wants? A person is impressed by all the friends around him who are in the same direction, inclination, movement forward towards the same goal, and that's what he finds and wants.

Student: He feels that he's seemingly on the path with other friends who also want that, is this the enthusiasm that he discovers?

M. Laitman: Yes, yes.

Student: Then he writes that if this happens, then it will be difficult for the person to retire for even a minute in order to think about corporeal needs also, which are utterly necessary.

M. Laitman: Yes, meaning the more he advances, he short-circuits or shortens the corporeal circles that he is concerned about and opens more and more the spiritual circle, with what kind of quality and quantity of people he wants to be connected in a single heart.

Student: In that state as he advances, what should be the relation, how should the student relate to external events that are happening? Does this relation diminish, does the importance of these events diminish in the corporeal world?

M. Laitman: Yes.

Question (German 4): (01:04:09) It’s written that the prayer of the poor is a prayer of the man with a broken heart. The situation in Israel breaks our heart. Can we change the prayer of the poor into a prayer for Israel?

M. Laitman: Yes, it's possible, it's possible.

Question (MAK 3): (01:04:58) The order of the prayer, first the prayer of the poor, then David, then Moses, this is the way towards Lishma, towards the Exodus from Egypt?

M. Laitman: Yes.

Student: Can there be a different order of the prayers later on?

M. Laitman: We don't need to think about that. These prayers, to the extent of recognition of egoism, these prayers will arise in us and appear in us automatically.

Question (Woman Turkiye 8): (01:05:59) When bad things happen in the world, we regret the fact that we didn't pray enough. Is regret also some kind of a prayer of the poor?

M. Laitman: Yes, yes.

Question (Women PT 38): (01:06:31) Yesterday, you said that love is a demand for incorporation. What is the difference between the prayer of the poor versus demanding to be incorporated, integrated?

M. Laitman: The difference between the prayer of the poor and a demand for incorporation, the poor feels his lack, which is completely and fully fulfills him, and that's why his vessel is the greatest. The prayer for incorporation is like what we feel from the word incorporation, meaning that there is something of his own and something outside of him with which he wants to become incorporated, so it's not a prayer that occupies his whole empty vessel.

Question (Tel Aviv 1): (01:07:52) He presents the desire for Lo Lishma and Lishma in terms of our work. What is the difference between these two states?

M. Laitman: Say it again.

Student: He presents three states in relation to the purpose of creation. One is Lo Lishma, two is a desire for Lishma, and three is actually Lishma. My question is in terms of our work, what are the essential differences between these states, or in general what is the difference between these states?

M. Laitman: The difference is significant each time, meaning to the extent that his desire is closer to the primary, main, central, final desire.

Student: In terms of our work, what is the difference? In terms of our essential work every day, when I'm in Lo Lishma, or when I have a desire for Lishma, or when I'm actually in Lishma, what is the difference in the essence of our work, or the way we feel it maybe?

M. Laitman: In terms of feeling, I cannot explain. A person who feels, he feels his feelings but the difference in these desires is how much the true, biggest desire, the desire for Lishma becomes increasingly more in control of the person.

Student: Would it be correct to say that in every stage the difficulty in annulling becomes greater, that's the difference?

M. Laitman: Difficulty, both the degree it's impossible. What's the difference between Lo Lishma and Lishma? The difference is great.

Student: It's a great difference, but the difference between I have a desire for Lishma or I'm in Lishma, the fact that I just want it is that also enough? I mean, what does it mean to want something? I'm not there yet, but still, it's not like Lo Lishma, I already want it, so this is worth something already, this desire?

M. Laitman: Again.

Student: This desire is very big also, even though I'm there, I'm not yet in my destiny.

M. Laitman: Yes.

Question (ITA 1): (01:11:03) It says here that we have to start the prayer of the poor. I feel pleasure and I'm happy in the study of Kabbalah, so should I have the feeling of poor and rich at the same time in the course of the study, is that correct?

M. Laitman: Say it again, what is he asking?

Reader: He says he's satisfied with his studies, he's happy that he's studying, so should he have the feeling of being poor or rich and rich during the study?

M. Laitman: Both this and that need to happen. From feeling poor, he'll want to receive more and learn more, and that's the feeling of the poor, but he also needs to become incorporated with the results, that he'll feel that he fulfills his Kli.

Question (Moscow 1): (01:12:41) What moment does the Lishma start, for her sake, when we have the two lines and then we want to shift ourselves to the other side, meaning to hold on to that state or when we reach the prayer of Moses?

M. Laitman: Lishma is when a person already receives such a reinforcement from above that he can yearn for connection with the Creator, and that's his only goal.

Student: That is he doesn't go back to the previous state?

M. Laitman: Almost no.

Student: So it's a new reality in which he exists 24 by 7?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:13:51) In the beginning of the article he speaks about flaws and entering that state of innocence above reason, then he suddenly shifts to the prayer for the poor. What is the connection between discovering flaws, shifting to the state of innocent or whole and the prayer for the poor?

M. Laitman: Each and every state is on its own, it's very precise and that’s why, well I don't know. What exactly does he want to know?

Question (Pekah Tikva Center): (01:14:37) He says like this, I can read it in a minute, that he should put all the flaws above reason, which is called being innocent or pure, and that means to put a flaw in a pure person and this is where he says that the prayer of the poor precedes all the other prayers, it goes from this to that.

M. Laitman: Yes.

Student: What is he actually trying to tell us here, Rabash?

M. Laitman: That we go through these things as much as they conduct us from above.

Question (Women Ukraine 2): (01:15:23) My friend is asking, what state we can delight the Creator more, in Lishma or Lo Lishma?

M. Laitman: In both states, with both qualities. We must yearn to be good to the maximum we can, to be bestowers in the eyes of the Creator, and afterwards the way our desires are realized.

Question (Tel Aviv 3): (01:16:22) Does a poor give contentment to the Creator or he cannot yet give contentment?

M. Laitman: You have to say that. You're asking me?

Student: No, it's kind of like.

M. Laitman: He's giving you the opportunity, and you need to try in every moment to do it, to implement it.

Student: The fact that a person works in a Ten and altogether what's happening around him in order to enlarge his deficiency in the eyes of the Creator, is this enough? Meaning does he bring contentment to the Creator or does there need to be something else here?

M. Laitman: The Creator needs to see us with the biggest desire, each and every one and all of us together, that is directed from the connection between us and to an infinite filling, meaning with no limitations on our behalf, that's what the Creator wants to see.

Question (PT 6): (01:17:53) What is the Creator is close to the broken hearted?

M. Laitman: That if a person is with a broken heart, that testifies to his big desire, on one hand. On the other hand, he's not realizing that desire, yet. And you must not forget in those cases that the Creator is close to him. The Creator loves these things. Why? Because from this man turns to the Creator and asks from him, which is the most important thing. That is actually the best means that raises a person to the goal.

Question (Woman Unity): (01:19:02) Is yearning the prayer of the poor?

M. Laitman: Yes.

Question (Woman Pt 23): (01:19:16) Is the breaking of the heart that you answered the friend, is the broken hearted in Israel right now closer to the exodus from Egypt, or at least in exiting from the control of Pharaoh?

M. Laitman: I can't say. We're still far from the breaking of the heart. Even look at the state of security now in all our states of the nation. We're not searching from within these bad states we're going through. We're not searching for the true solution to them. The main thing is to get rid of what disturbs us in every moment. That's why our state is far from being a complete prayer.

Student: How to come to a complete prayer?

M. Laitman: I don't know. I do not know. That's something you just need the help from above. Help from above. I don't know. This nation, the nation of Israel, to shake it up really strong, to bring it to a state where it will feel that it is responsible for the whole world, for all of humanity, for each and everyone and everyone together. That on this nation, the state of the world depends on us. The nation doesn't feel that. The nation of Israel, they don't feel it. What to do? If we were together, would be able to connect with our prayer to affect, to influence the nation of Israel, that they'll wake up, truly recover from their state of dormant, from the sleep.

We would be able to think otherwise, but for now, we're just waiting that every state will come. We're waiting for the Creator to take this blow away and save us. Why? For what? What for? For what purpose? We're not asking. Not asking. That's why our state is not good. It's not good. We still can't develop, even though we see dangerous states before us. We don't want to think about them. We shut our eyes, and shut our ears. And it's not important for us what's happening. At least not to suffer right now. The next moment, whatever happens, that'll happen. That's horrible.

Question (Woman Almaty): (01:23:42) The prayer of the poor is when there's a desire, but it's sharpness disappeared, and you don't find. The state comes and disappears sometimes. Can we say that that's the prayer of the poor?

M. Laitman: I'm very happy with all of you, according to the questions and the answers, and the way you're all yearning ahead, and what you're yearning for. You are in a very good state. You feel, you understand what's happening, what's happening to us and the world, what the Creator wants of us. It already exists in you. It's a very big layer of spiritual sensitivity that is developing in you and I'm very happy about it.

Question (PT 36): (01:25:21) We wanted to ask what the Creator wants from us in this state now that's happening in Israel.

M. Laitman: I don’t know. You can't say, how can we discover what the Creator wants; If we rediscover our vessel, the general desire, I don't think that from that we can say what the Creator wants because what the nation of Israel wants is only to be calm and that we can just finish these days quietly. Let's get through them and that's it. The nation of Israel is in a blocked state. If we could go out and cry out to them, but we saw that we, it doesn't reach their ear when we do it. What to do? I don't know.

Student: Who does the Creator make calculations with right now, the people of Israel, Bnei Baruch, humanity?

M. Laitman: With everyone. Also, with the vessels that are already above the will to receive, with those that are in the will to receive, and those that are on the border, that we have many of those that are on the exit of the will to receive, in order to bestow.

Student: Those that are on the exit, what does he want from them right now? How can we use this state to truly exit Egypt right now and use it?

M. Laitman: We need to feel that the state we're in is a state that we cannot agree with, that we must come out of, and not because it's bad for us, but because we can't ascend above our egoistic calculation and we're asking the Creator to help us, help us yearn for the truth, to yearn for bestowal, to yearn to come out of this horrible state that we're in, which is horrible, because we can't bestow to one another. We can't connect to one another. That's why it's a horrible state.

Student: How not to be indifferent to the states, and we say, okay, so the missiles will go by, we'll wait a few days, we'll go back to our routine.

M. Laitman: No, that is horrible, not because of the missiles. The missiles, whatever, the fact that the Creator wants to give us an opportunity to turn to Him and ask and overcome and we're not using it. We're not using it.

Student: Do we need to be afraid in this state, because it feels like there's no fear. Nothing moves us.

M. Laitman: That's the problem. That's the problem, that there's no fear or nothing, there's indifference. If we were afraid, frightened, we were searching for a way to save ourselves, but we don't have that. The indifference is beyond the borders of life.

Student: So what do we do in such a state where you're simply obtuse and nothing, you're nothing that you're afraid of or moves you?

M. Laitman: I don't know. Imagine to yourself that if today we would hear on the radio or read in the newspaper that according to the quantity of people that need to die, let's say, till the end of the week. Okay, this is just the beginning of the week. Maybe by the end of the week, let's say 90% of the population of Israel. Something like the end. So then what?

Student: Exactly, and even if there'll be such a catastrophe, how to use that and not be indifferent?

M. Laitman: That's called, I have burdened his heart. That in such a way we need to come to Pharaoh to turn to the Creator, that specifically He bestows upon us in such a way that we don't have anything to do. We must find forces to overcome the state, to come out of Egypt. Otherwise, it won't happen.

Student: In what precisely is the heart heavy?

M. Laitman: The heart doesn't feel. Even if the sword is on a person's throat, to such an extent, to such an extent we're a blocked, insensitive, that I don't know.

Student: So what to ask from the Creator?

M. Laitman: I still ask that He will open our hearts, that we'll see what state we're in, and what He wants of us, and how we need to respond, that at least the true state, what the Creator wants us to reveal, that it will be revealed in us. And then we'll see what to do.

Student: (01:33:42) I wanted to ask, what exactly is the calculation that the Creator expects of us right now?

M. Laitman: The calculation is simple. As much as our state is far from the final goal.

Student: What does it mean that I'm doing a calculation upon this point, and how far I am from the final goal?

M. Laitman: As one man with one heart, all of the people of Israel must, what are the people of Israel, from around the world, whoever is connected and directed towards the meaning of life, the meaning of creation. It doesn't matter whether he was born an Israeli or born, I don't know, Japanese, no difference. So as much as each one that the Creator gave him a desire, an opportunity to know the purpose of creation, that all of these humans feel where they are compared to the right state.

Student: What is there in wars through which the Creator awakens the world, awakens everyone to a certain scrutiny or calculation?

M. Laitman: In a war, man starts feeling his calculation with life and death, the corporeal life and death. And from that, he already has calculations that are closer to spirituality. Why am I alive for?

Student: And that point of emerging out of Egypt, that transition to bestow, is it like a war?

M. Laitman: Yes, of course.

Student: What exactly is the war during the exit?

M. Laitman: Between Moses.

Student: Between Pharaoh and the Creator?

M. Laitman: And how do we beat Pharaoh? That we don't want to stay under his work, even though, as Rabash writes, and all together, that the work in Egypt, they loved it. They loved it.

Student: So what does it mean that we won the war against Pharaoh?

M. Laitman: That you ran away from there. There's no other way to win. Pharaoh itself, you can't defeat him.

Student: How do we run away?

M. Laitman: You just run. Very simple. We unite and scrutinize what is Moses between us? And his direction, where the exit is and to that direction, we're all drawn.

Student: What is come unto Pharaoh, come to Pharaoh if we're running away from him?

M. Laitman: No, come to Pharaoh comes first. That we demand him to release our nation and so on, but afterwards we escape. When the Creator, through Pharaoh, lets them out. And then we go. Imagine to yourself that today you would feel that you have an ability to rise above your ego and you are free. Free. You come out of your entire ego, from all your calculations, from all these things. We can't understand what that is. What it means, this freedom.

Student: (01:38:40) What is it? Who am I in this state? In that state?

M. Laitman: You are the free David.

Student: Free from what? What guides me? What moves me? From where to where? It's like I'm missing. Where am I in this space?

M. Laitman: You can be adhered to the Creator and keep advancing in the connection with Him.

Student: Thank you.

M. Laitman: Meaning, your will to receive doesn't bother you anymore, doesn't disturb you. You come out of the borders of Egypt. Clear?

Question (Pt 12): (01:39:39) If I understood correctly, the true solution is connection, like you said, in the people of Israel.

M. Laitman: Yes.

Student: What awakens the people of Israel to want the true solution, the true connection?

M. Laitman: The point in the heart, the influence of the Creator upon that point in the heart and in the example from the environment.

Student: Rav, the people of Israel, we're talking about Bnei Baruch, meaning friends from all over the world?

M. Laitman: No, not only Bnei Baruch, but everyone can be drawn towards the purpose of creation.

Student: If in our people here in Israel, physically, there's no talk about the Creator, there's only troubles, I'm trying to protect myself, there's no problems, I'm living my life. What's supposed to awaken them?

M. Laitman: Well, you see, that now they're sitting and thinking, I guess, what's going to happen with the war that we're already in? Soon, all those drones of the Persians will come here and what's going to happen to us? And they have thousands of them. So what's going to be, what's going to happen?

Student: At a certain point, it'll stop being just where do we triumph over this state that we see before us and when will they look inwards? When will people start looking inside? We had it with Iraq, we had the Holocaust, we've been through everything already.

M. Laitman: What do you mean everything, who knows what everything is?

Student: So only more troubles?

M. Laitman: We went through a lot and according to the results on us, it's like we haven't been through anything. In what did the nation change compared to the end of correction? Nothing. You understand? We look at what happens, what's happening, and you see as much as the Creator is doing all the efforts that He determined in the nature of the world and we aren't responding.

Question (Woman Eng 1): (01:43:01) How can we in the world Kli support our friends that are physically in Israel, now in this state at this moment? What should be our prayer?

M. Laitman: There's no difference where we are. If you're in England, or Canada, or the U.S., Europe, Africa, it doesn't matter. We need to be in one heart, because the solution is to reach one heart. It doesn't matter where a person lives, as much as they feel themselves close or far from the blow that could come upon us. That doesn't matter. That's why let's hope that we'll be able to awaken ourselves, our one heart and feel as much as by this we can bestow to the whole world.

Question (Women Ukraine 2): (01:44:31) My friend from Orenburg, there's floodings right there, right now she's asking to ask a question. The order of corrections or the individual or does it need to be a general form of correction and then connection?

M. Laitman: A general complete correction can do everything for us right now. I guess you all see what's happening there in the places that are flooded. The water just covers more and more areas of land and a person has nowhere to be. He has to climb on his roof, there's nothing else to do with the children, with supplies, anything. I can't imagine to myself how in such a case you can survive. The whole nation could survive. In principle, it can be worse than a war. Let's hope that we're all going to get rid of all these hard blows of nature, of the Creator, and that will rise above it to the Creator. That's what he's expecting of us, I guess.

Question (Pitah Tikva Center): (01:46:27) To ourselves I think it's pretty clear in the Tens and world Kli, it's much clearer. Even if the next degree is not clear, we're still working on this a lot. What does this mean to awaken the people? Do what? Should we awaken the people? I heard now that a lot of missiles were sent and all of them were shut down. So what? So what is there to awaken the people with?

M. Laitman: The nation needs to know that they are in danger and that they must connect in an inner connection. Otherwise, they cannot save themselves from this blow. Now, if a thousand flies come, like a thousand flies, those drones will come and just charge you. What are you going to do?

Student: I'll look for some good insecticides.

M. Laitman: That won't really help you. Here you need a different kind of response.

Student: How to connect this to the connection between us? People say, wow, we've got rockets, we've got the Iron Dome. We're really, we developed it and we're so good.

M. Laitman: That's a problem that people think that that's the defense system.

Student: So what does it mean to awaken the people? We don't need someone to do this. Us. How can we awaken these people for connection?

M. Laitman: Only to explain, to go out and cry out and explain what to do. Where is the blow coming from? And that we, from this blow, we need to see, we need to see our goal, where we're supposed to get to.

Student: I'm being asked here, how to come to all the people? With what means? How can we do that?

M. Laitman: I don't know. You see, enemies can reach the whole nation. They're saying we are now going to start shooting at you. That's it, in this way the nation of Israel will recuperate. It's written that Pharaoh awakens the nation in terms of the Creator. Pharaoh brought us closer. How? Specifically through blows. By pressing on them and closing around them. That's it.

Question (Turkiye 5): (01:50:19) Is there a difference between attaining the Torah and its wholeness in a complete manner or to come to the freedom from the ego that we talked about earlier?

M. Laitman: You can't have one without the other. It has to be two goals for us as one. To attain the Torah and to get rid of our ego. To be a free nation. That's what all humanity must reach. Obviously, if we're speaking about the nations, so let's say the Turkish nation is the closest to the nation of Israel. And we'll see that, how it develops. But that's how it is. We'll all feel that we have to go together in the connection between us and help one another against Pharaoh, our ego. It's also they're feeling the blows of nature lately. It's nature. It's the Creator. Elohim.

Question (PT 11): (01:52:13) What was missing in all the past events, the Holocaust and the wars and all the things that were mentioned that they kind of moved by like that and didn't make any change in the heart of people? What was missing there?

M. Laitman: They corrected our egoistic desire in a more fundamental and ridiculous way, in an internal way that wasn't before. And what remains for us is just to do the last step. As Baal HaSulam writes and Rabash writes.

Question (PT 19): (01:52:56) It's not my personal question. I'll read it. We learned that there are three types of fear on the body of this world, fear of the next world, and they both aren't considered spiritual, but only the third fear, if we'll be able to work Lishma. The Creator is concealed so we can choose to bestow from ourselves freely. So why is He sending disasters?

M. Laitman: How can He obligate you to ask about your life? He wants to give you spiritual life, and you don't want it. You don't want it. You say, I need to be cared for in this world, as much as needed, and more than that, I don't want. And He wants to give you something else. How does He bring you to a desire for His gift, that He wants to give you? What does He have to do?

Student: The friend wanted to say something, right? So say it.

Student: (01:54:15) Hello Rav, friends. We just wanted to understand how on one hand we're supposed to reach Lishma through love and bestowal and on the other hand, the way that the world is advancing not only us, is through fear of existence. Where's the choice here?

M. Laitman: Well, and by this, you come closer to the Creator. You can't be moved or shaken, you know, without fear.

Student: But then I'm using the path like an insurance policy.

M. Laitman: No. Why? You're searching for the Creator and the difficult moments and that's how you gradually come to him.

Student: And the whole nation?

M. Laitman: That's how it is also for the whole people. What's the difference between you and all the people? That you're a little bit more of a philosopher?

Student: I have a bigger coarseness. But if we tell people, here, there's a threat, so go and connect, they'll all just keep doing what they always do, say thank you to the Creator, and keep doing their own business.

M. Laitman: Yes, well.

Student: So it's like PT-12 said, it doesn't end. There's always Iranians, or whatever, or the Holocausts.

M. Laitman: No, but you'll have such a blow that it won't pass from today to tomorrow. Do you want to play with the Creator? We're coming close to such states that the Creator does these things kind of like over time, but we too, are nevertheless included by it, incorporated in it.

Student: (01:56:11) I want to keep asking if I can, if so, it was a great success what happened tonight. The whole world is talking about it. My daughter called to say, it's a huge success. Even one missile didn't fall within Israel, didn't hit the ground, so what does the Creator want to show us? That we are succeeding or not succeeding, because on the technology behalf, it was an amazing success, so how can you explain that? Once this way, once this way, once he strokes, once he hits, how can you explain it?

M. Laitman: Exactly the way he's trying to show us how much he wants from us a decision.

Student: What does that mean?

M. Laitman: In recognizing his attitudes towards Israel.

Student: It's the Creator really showed us that he's with us today. In what? What happened today was a gift. Here, look how good I can be to you, look how you can be towards the world, amazing, so it didn't happen for no reason.

M. Laitman: What happened there at night?

Student: What you didn't hear? They sent about 200 of them and nothing hit, once a girl got hurt or something but it could end with a disaster, with thousands of death and nothing happened.

Student: (01:57:52) What the friend means that there were over 150 missiles shot here and a few hundred drones, and none of them made any damage. That's what he means.

Question (PT 10): (01:58:00) So how can you explain it? What was the purpose?

M. Laitman: That's the grace of the Creator.

Student: Exactly.

M. Laitman: But the way that this could invert and come in an opposite way, because we're not despairing, we're not getting, we're not becoming more straight from this, not more honest from this. We're not saying very well, we feel what these missiles, what these things that were supposed to come and hit us on our head, that they're not coming, as if they're coming. How, to what extent this would straighten us out, to the extent to which this would bring us closer to the correct prayer, to the right connection. We're not doing that. And then you think that next time it will be better?

Student: The question is how we can take it from here. We got a huge gift. We're all going to hear about it, the whole world is going to talk about it. How can we take it from here and use it for some common prayer, thought, what happened to us, what gift we got, what will we do with all this? How we advance from here.

M. Laitman: Well you say, you're the one who's connected to all the broad public and you know how to turn to them.

Student: I'll tell you we can start saying listen everybody. We were getting blows October but look what happened. You can't. We got another chance. Let's use it. Let's do it. Take a direction. Our prayers were really answered. Look we got mercy tonight. How do you take this onward? What do you tell people how to take it from that point?

M. Laitman: Now we need to immediately make the correct calculation towards the whole nation and also towards our friends that we're, you'll see; Almata, New York Nikolaev, Sochi, Petah Tikva, Toronto, Moscow, Toronto, Italy, Kiev. Look at what's happening here. This is the organization.

Student: Yes, but we have an organization. We can talk about it. We got mercy.

M. Laitman: We're talking.

Student: let's talk about let's open it.

M. Laitman: But what beyond that? What's next?

Student: Let's pray to the Creator. It didn't just happen for we got a huge gift. What do we do with this gift, how do we thank the Creator for what he gave us? That's something we have to open and talk about towards the whole world or at least our people, Bnei Baruch. Open it, talk about it. It's not just by chance that not even one bullet hit our country. What just happened for nothing? No, we have to know how to use these points, we have an opportunity to go out to the world and say guys look what happened. Let's take it onward, the Creator is on our side. What do we keep doing? That he keeps being good that he keeps bringing a blessing to Israel, that's what I mean.

M. Laitman: Yes. Who wants to say something about this?

Question (PT 27): (02:02:13) First of all, we want to thank the Creator for having a wonderful teacher that is directing us how to see every state the Creator in every state and to search for the Creator not for other things. But I wanted to ask if it's okay, how can we in practice, I want to put the nation of Israel on the side right now because it's more complex. How can we the spiritual nation of Israel all the Tens that are here all our dear world Kli wherever people are sitting, that is the nation of Israel. What is our work when we discover state like this? How can we take it for work in the Tens in the world group? Is it a success, is it a failure, did we do it good, did we not? How can we come to Pharaoh with the Creator and try and use the state to advance their spiritual spirituality that's what we're here for?

M. Laitman: What do we need to do? We need to thank the Creator first of all. We thank the Creator, we can through a meal, a general feast with all of our friends from Almaty, Toronto, Baltics, Moscow, Kiev, New York, Holland; truly every single one so that we will sit in one table and do a meal in the evening. Maybe that's possible to do. What will we do next.

Reader: We can either go to the writings of Baal HaSulam to the freedom or we can go to the Passover book, The Gate of Intentions.

M. Laitman: I don't know, what do you think?

Reader: Also someone asked about three prayers, so there's that article too that explains the difference between them.

M. Laitman: Whatever you choose. Kabbalists that raise themselves towards the Creator and see how they can bestow to Him, what opportunities a person has to bestow to the Creator. They compose for us prayers verses, excerpts, everything in its time, and that's why we use their prayers that they composed, so that in such a way we can draw ourselves to the Creator, draw the Creator towards us, and this way bring all of reality, the whole world, to one connection. Let's see what they want, to read the article, Three Prayers?

Reader: Yes, we have it, the friends found it, if it's suitable.

M. Laitman: I don't know if it's suitable, I don't remember this article.

Reader: It's pretty long too.

M. Laitman: Okay.

Reader: (02:07:00) So we can have more questions or go to the Freedom article.

M. Laitman: The freedom article. What do we have there?

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קליפים שונים

קליפים שונים

קליפים שונים

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם