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

Daily Morning Lesson: May 3, 2026

Part 1: Rabash. What Is the Blessing, Who Made a Miracle for Me in This Place, in the Work? Art. 15 (1991).

Original lesson date: 03/18/2002

Reader: Hello friends, before we enter the lesson, we will embrace our friends who are working on the visitor center and hold them together in the Tens. In the first part of the lesson, we will learn a lesson of Rav from the 18th of March 2002. The lesson is based on the article, "What is the Blessing “Who Made a Miracle for Me in This Place,” in the Work?" It is article number 15 of Rabash from 1991. We will read the article together in the Ten for 32 minutes, and Tens that finish reading it before the time is up are welcome to discuss the article among themselves in the Ten. Article, "What is the Blessing “Who Made a Miracle for Me in This Place,” in the Work?"

Reading: (00:53) Rabash. Art. 15 (1991). What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?

Article No. 15, 1991

Our sages said (Berachot 54), “A person had a miracle and was saved from a lion. Raba told him, ‘Whenever you come there, bless, ‘Blessed is He, who made a miracle for me in this place.’’” We should understand what this comes to teach us in the work.

It is known that the purpose of creation was because his desire is to do good to His creations. For this purpose, He created in the creatures a desire and yearning to receive delight and pleasure. Otherwise, if there is no desire for the pleasure, a person cannot enjoy, as we see in nature that if a person has no desire for something, he cannot enjoy. For example, if a person is not hungry, he cannot enjoy eating, etc. Therefore, we see and say that the Creator created within our nature a desire to receive delight and pleasure.

We should not ask, Why did the Creator create such a nature? Since our sages said (Hagigah 11), “If one asks about before the world was created, the writing tells us, ‘since the day when God created man on the earth.’” This means that we cannot ask anything about why when He created the world, He created it specifically with this nature that we see. After all, He could have created with a different nature. We cannot ask about this, but we learn everything by way of “By Your actions, we know You.” That is, we begin to learn from the actions we see and not before.

Also, we see another nature, that the branch wants to resemble its root. That is, as the quality of the root of the creatures, which is the Creator, is to bestow and not receive, likewise, when one must eat the bread of shame, he is ashamed. In the words of The Zohar, this is called “the bread of shame.” According to this nature, it follows that when a person receives from the Creator into one’s vessels of reception, which contradict the quality of the Creator, who is the Giver, he feels unpleasantness. Because of this, there was a correction called “Tzimtzum [restriction] and concealment,” where as long as the lower one has no equivalence of form, called “desire to bestow,” a person is placed under concealment and hiding of the Kedusha [holiness]. We also should not ask about this, Why did the Creator create a nature of shame? And why did He make the branch want to resemble its root? It is all for the above reason, that we cannot ask about prior to creation.

The Kli of the created beings is the desire to receive pleasure. Before the will to receive was created, we have nothing to speak of. We attribute this Kli [vessel] to the Creator, meaning that we need not work with this Kli, but every person who is created, if he did not corrupt the Kli, that Kli is perfect. That is wherever the will to receive sees that there is a place from which it is possible to derive pleasure, it immediately runs there.

This is not so with the Kli called “desire to bestow,” since a person wants equivalence of form. Since we attribute this Kli to the created being, meaning a person has to make this Kli, since the creature wants equivalence of form, for this reason, it is up to a person to do this.

This is as Baal HaSulam said about the verse, “which God has created to do.” “Has created” refers to the Kli, called “will to receive,” and “to do” pertains to the creatures, who must make the Kli called “desire to bestow.” This is not from the nature that the Creator created. Rather, He began creation from the will to receive, and you, the created beings, must make the desire to bestow. Therefore, when a person must begin to work in order to bestow, it is a different nature than the one with which man was created.

For this reason, all that one should do in the work of the Creator is to make the Kli, which is the opposite action to the Kli with which man was created. When one begins to come into the work of bestowal, he still does not feel how much his will to receive interrupts his work of bestowal. This is a correction so that man will not see the truth about the measure of evil within him, since when he sees the evil within him he will certainly run from the work and will not even want to begin this work. This is why Maimonides says that we must first accustom a person in Lo Lishma [not for Her sake], “until they gain knowledge and acquire much wisdom,” and then they are shown the matter of Lishma [for Her sake], called “in order to bestow.”

We should know that a person being governed by the will to receive for oneself is called “exile in Egypt,” since when we begin this work, we are gradually shown from above the measure of governance of evil on us, as it is written, “And the children of Israel sighed from the work.” That is, they saw that they could not perform the work of bestowal that they started to do, since the Egyptians controlled them. At that time, they saw that they could not emerge from the exile in Egypt, but the Creator can deliver them. This is called “a miracle,” for anything that one cannot do by himself, but by help from above, is called “a miracle.” This is the miracle of the exodus from Egypt

We should know that when a person wants to achieve Dvekut [adhesion] with the Creator, he has ascents and descents. The order is that during the descent, when a person comes into a state of despair, he sometimes comes to a state of wondering about all the labor he has done in vain. This is called “pondering the beginning,” when he wants to escape from the work of the Creator altogether. But suddenly, he receives an awakening from above and receives vitality and passion for the work, and completely forgets that he ever had a descent. Rather, he is content with the ascent. At that time, a person cannot enjoy the ascent more than when he was placed under the governance of evil during the descent.

We should know that the exile he feels, that he is in exile, is measured not by the exile, but by the sensation of bad and suffering that he suffers because he is in exile. Then, when he is tormented because he is under the rule of oppressors and he must do all that they demand of him, and he has no right to do what he wants, but he must serve and carry out all that the nations of the world in his body demand, and he is powerless to betray them, to the extent of the pain he feels and his desire to escape them, to that extent he can enjoy the redemption.

As we see, it is written about a Hebrew slave (Exodus 21:2), “If you buy a Hebrew slave, he shall serve for six years, and on the seventh he shall go free for free.” Certainly, the slave should be happy that he has been liberated and is in his own right, and that he has no master over him. Yet, we see what the Torah says, “And if the slave says, ‘I love my master, my wife and my children, I will not go free.’” We see that it is possible that a person will want to remain a slave. And yet, it is written (Deuteronomy 16:12), “Remember that you were a slave in Egypt.”

This means that being a slave is a bad thing, yet sometimes a person wants to remain a slave. Thus, what does it mean that it is written, “Remember that you were a slave in Egypt”? And who says that being a slave is so bad? After all, there are people who want to be slaves, as was said, that the slave said, “I love my master.” The thing is that exile is according to the level of suffering and pain that one feels in the exile. To that extent, it is possible to be happy about the redemption. This is like light and Kli [vessel], meaning that the suffering we suffer from something is the Kli that can receive light if it liberates itself from the suffering.

For this reason, in the exile in Egypt, where it is written, “Remember that you were a slave in Egypt,” it means that being a slave is so bad because there, in Egypt, the people of Israel suffered. This is why the writing says “Remember,” meaning that we must remember the suffering we suffered there, and then it is possible to be happy about the redemption from Egypt.

There, in Egypt, the writing says, “I also heard the groaning of the children of Israel because the Egyptians are enslaving them, and I remembered My covenant.” It follows that in Egypt, when they were slaves, it is written, “We were slaves to Pharaoh in Egypt,” because they suffered. He also says, “And the children of Israel sighed from the work.” Therefore, we were given the commandment to remember Egypt, as it is written, “so that you remember the day when you came out of the land of Egypt all the days of your life.”

It follows that according to the rule, “There is no light without a Kli, no filling without a lack,” although we have already come out of Egypt, we should rejoice at the redemption from Egypt. For this reason, we must remember the exile in Egypt, meaning remember and imagine how the people of Israel suffered in the exile in Egypt. Then we can enjoy the redemption from Egypt even today.

Otherwise, we cannot rejoice over the redemption from Egypt because the suffering are called “the Kelim [vessels] to receive the joy.” This is why we see about the Hebrew slave that he did not want to go free. We could ask, How can someone not want to go free? The answer is that because he did not suffer while being a slave, he does not want to go free, as is explained when he says, “I love my master, my wife and my children, I will not go free.” But concerning the exile in Egypt, it is written, “so that you remember the day when you came out of the land of Egypt,” since there they suffered, as it is written, “And the children of Israel sighed from the work.”

Accordingly, we can understand what we asked, What does it mean in the work when a person should bless in the place where a miracle was done to him. The thing is that when a person begins the work of bestowal, he comes to states of ascents and descents. An ascent is that after a person has been under the governance of the will to receive, enslaved to fulfill all its wishes, and he wanted to overcome it and not obey it, but the will to receive was stronger than him, that person suffered from being removed from the Creator.

Afterward, he received an awakening from above and began once more to feel some elation of Kedusha. At that time, the person wants to annul before Him “like a candle before a torch,” and then a person enjoys the state of ascent. However, one cannot elicit from the ascent, progress in the work because he does not appreciate the nearing he has now received from the Creator, since he does not have the Kelim [vessels]. In other words, during the ascent, he forgets that he once had a descent. Thus, although he feels that now he is close to the Creator and he appreciates it, he soon forgets. Naturally, he no longer has a Kli, meaning a lack, so he can appreciate, as it is written, “as the advantage of the light from within the darkness.” For this reason, he makes no progress as he should be making through the ascent.

Hence, during an ascent, he must remember and say, “In this place, where I now have an ascent, I had a descent and the Creator saved me and raised me from the netherworld, and I emerged from death, called ‘removal from the Creator,’ and I have been rewarded with some measure of nearing to the Creator, which is called ‘some measure of Dvekut with the Life of Lives.’”

For this, a person should be thankful, for by this he has now come to a state where there he suffered, and now he is in a mood of delight and pleasure because the Creator bringing him closer has given him new Kelim of a lack that he can fill with the state of ascent that he is in now.

It follows that he extends a light of joy in new Kelim that he has obtained now by looking at the miracle that he has had, where the Creator saved him. Therefore, when he considers the suffering, it is as though now he is the recipient of the suffering, and now he fills them up with pleasure.

It follows that depicting to himself the state of descent causes him that the ascent he has received now will spread in new Kelim according to the rule “There is no light without a Kli.” Hence, during the ascent, when he begins to contemplate the state of descent that he had, the suffering of the descent are regarded as Kelim in which the light of the ascent may spread.

This is similar to what was said above concerning exile and redemption, that according to the suffering he feels during the exile, so he can enjoy the redemption. That is, the exile is the Kelim of the redemption. This means that the redemption cannot fill more than the Kelim it has from the exile. This is why in the work, when a person depicts to himself the state of descent, this is considered what our sages said, that a person should make a blessing, “Blessed is He who made a miracle for me in this place.”

There are many ways to depict the suffering. Let us take as an example, a person who wants to rise before dawn, and he set the alarm clock. But when the alarm goes off, the body does not want to get up. The body feels suffering if he should rise out of bed now. Nevertheless, he sluggishly overcomes and comes to the seminary. When he sees that there are many people sitting and learning, he receives a desire and yearning to participate in the lessons, and he becomes happy and high-spirited, and forgets in what way he got out of bed and came to the seminary. And if a person wants to receive new Kelim in which there will be joy, he must depict to himself in what way he got out of bed, meaning what level of desire he had then, and what mood he is in now. Then he can also say, “Blessed is He who made a miracle for me in this place,” meaning how the Creator now gave him nearness to Him. From this he acquires new Kelim where the joy over the Creator bringing him closer to Him can spread.

Likewise, a person should accustom himself with anything to compare between the time of suffering and the time of pleasure, and to bless for the miracle of delivering him from suffering to a state of pleasure. By this, he will be able to thank the Creator and enjoy in the new Kelim that have been added to him now when he compares the two times to one another. From this, a person can advance in the work.

This is as Baal HaSulam said, that it does not matter whether a person receives from the Creator something great or small. What matters is how much a person thanks the Creator. To the extent of his gratitude, so grows the giving that the Creator gives. Therefore, we must take note to be grateful, to appreciate His gift, so we can approach the Creator. Hence, when a person always looks during the ascent at the state he was in while in descent, meaning how he felt during the descent, he can make a distinction as in, “as the advantage of the light from within the darkness,” and he already has new Kelim in which to receive joy and be thankful to the Creator. This is the meaning of what is written, that a person should bless, “Blessed is He who made a miracle for me in this place,” meaning in the place where he is now, during the ascent, since there cannot be an ascent if there was no prior state of descent.

However, how can there be a descent if a person was not previously in an ascent and descended from it? The answer is that usually, every person thinks that he is fine the way he is. That is, a person does not see that he is worse than other people in his surroundings. Therefore, he goes with the flow of the rest of the world—a little bit of learning, a little bit of praying, a little bit of charity and good deeds and so forth. But his main concern is to earn well and have a nice apartment and furniture, etc.

This is so because he feels that if he has made an arrangement for himself with the Creator concerning how much he should work for Him, once he has done all his spiritual chores, he feels complete and is free to worry about improving his material state. That person always sees that as much as he may try to make his corporeality complete, he always sees that he is in deficit compared to others. This is regarded as a person being in a state of wholeness.

However, when he begins the work of bestowal, he comes to a state of descent, since he sees how far he is from the intention to bestow. It follows that now that he has descended from the previous period, when he understood that all he needed was to observe Torah and Mitzvot [commandments/good deeds], and did not pay attention to the intention to bestow, but then he received an awakening from above and began to annul before Him like a candle before a torch, and forgot the state of descent that he had. Then, when he is now in a state of ascent, he can say, “Blessed is He who made a miracle for me in this place.” In other words, previously he was in a state where he had a road accident and he became unconscious about spiritual life. That is, he completely forgot about the need to work in order to bestow. Afterward, the Creator helped him and he came to, meaning regained contact with the Creator. By this depiction, he can receive new Kelim so he can receive abundance of joy at the Creator helping him.

However, we must know that when a person asks the Creator to bring him closer to His work, meaning to do the holy work for the sake of the Creator, and a person thinks that the Creator does not hear his prayer, and he has already prayed many times, but it is as though the Creator does not hear his prayer, Baal HaSulam said about that that one should believe that the fact that now he is praying to the Creator, he should not say that this was by his own awakening, to pray to the Creator to bring him closer. Rather, even before he came to pray, the Creator already answered his prayer. That is, a person should appreciate the fact that now he can pray to the Creator; this is regarded as having contact with the Creator. This is a very important thing, and he must be delighted at the fact that the Creator has given him a desire and yearning to pray to Him.

Accordingly, we should interpret what our sages said (Megillah 29), “Rabbi Shimon Bar Yochai says, ‘Come and see how fond is the Creator of Israel, for wherever they exile, the Shechina [Divinity] is with them.’” We should interpret that “the exile of Israel” means that the quality of Israel in a person has drifted from the Creator, meaning that a person suffers because the quality of Israel in him, meaning the desire Yashar-El [straight to the Creator], where one should do everything for the sake of the Creator, that desire is in exile under the rule of desires of the nations of the world, and he regrets it.

We should ask, Why specifically now is he feeling removed from the Creator, while prior to this state, he felt that he was far from buying a bigger flat or nicer furniture? All of a sudden, he received suffering from a different remoteness—that he is far from the Creator! The answer is that “the Shechina is with them,” meaning that the Shechina gave him this feeling that he is far from the Creator. This is the meaning of, “Before one prays to the Creator, the Creator gives him a desire and yearning to pray.”

Reader: And now, friends, we'll go to the lesson from the 18th of March, 2002.

M. Laitman: (33:15) Okay, so we read the article, What is the Blessing, Who Made a Miracle for Me in This Place,” in the Work? from the parts called Moadim, Passover, Volume 4, “Rungs of the Ladder.”

Question (Petah Tikva Center): (33:42) They say, what does a person gain from some kind of ascent, if he doesn't remember the descent he had before?

M. Laitman: There are states where a person remembers the ascents and descents. There are states where a person does not remember the ascents and descents. What is the use of this, and what is the benefit from that? Truth is, we need to see, we need to accept each and everything as being beneficial, because from above we're being put through states that we have to go through, because that's how the soul is built, the soul of each and every one. And each one, whatever he feels, he must feel. Otherwise, he will lack that sensation in the end of correction, and he won't have an end, a finality, right? It won't be complete. He won't attain it.

So we have to go through all these feelings, all these attainments, but the matter is that these attainments — these feelings, the vessels that I collect through my path, which is the 6,000 years as we call it, or 6,000 degrees. These vessels I can receive in a good way, a pleasant way, a quicker way, or through a very long road, very unpleasant, full of torment and confusion, and so forth. And here, this is a person's choice, and the choice is not actually about this, exactly. The matter is that we think that through the path of suffering I can advance. I suffer, now I suffer a little bit more, I suffer again and again, so each degree is a different kind of suffering. That is not true. You don't advance through suffering.

Where I stumbled upon suffering, where I get stuck in suffering, it's simply where I don't accept the state correctly. I don't read reality correctly, and therefore I do not correct it. I simply, instead of working with the intellect and with the study to understand how I need to do this, to receive powers through the group to do it with, instead of that I'm in some kind of unpleasant state of suspension; until through this suffering I'll grow wiser, and then I'll go towards corrections and the group and the right good path.

Meaning, one who feels bad should know that he gets no advancement from this. It's simply because he lacks the wisdom, the mind, the group. He lacks a few factors, a few elements here, and so he's not correcting himself now. He simply just enters this kind of unpleasant side niche, and he must quickly escape from there. That's it. This is what people erroneously call “the path of Torah,” the path of suffering. There's no path of suffering.

M. Laitman: (36:47) The same states in each and every degree, in each and every state where I suffer, I could not be suffering at all. Rather, I could understand them intellectually, ahead of mind — ahead of time. Rather through the group, through the experience of others. It's written, the work done by others, how is it? Yes, joy unto he whose work is done by others, right? I don't need to suffer. Each and everything I can receive from another. I can receive his experience, his counsel and so on, and this counts as being mine. Why? Because I subdue myself, submit in order to receive that from him. I make corrections to acquire that thing. It's the same way as I don't need to make shoes, right? I pay, and I receive shoes. Why? Because it's the money that I gave. I gave something in exchange for the shoes, right? I gave something to the society. It's the same thing here. Clear? And so, God forbid, if someone feels bad, he should know that this is a state which is the opposite of the Creator's desire and His wishes, the opposite of the right path. He must immediately escape it. The shell usually says: “No, you're suffering, but you'll gain from it. You don't understand how much, yes, you'll feel better, more correctly, how you are built through these things.” No, that's not true. From that bad feeling, no benefit will ever emerge for the future also. So, you could ask here, well, but a person really gets to know the evil in him. To get to know it, you need to feel it more truly, right? But you need to feel it for one moment, to feel from light, to feel the darkness from the light. So, this is more safe, it's more correct, it's short, and you can do it in a more real way. So, don't be concerned about ever entering some unpleasant sensation, even for one moment. Now, this is against the Creator. Theoretically, His desire is that you will always advance only through a good path, like surfing the wave, right? You're given a little bit of bad, you rise above it towards the good, you're given a little bit more bad, more good, like that, you surf on the waves. You're given more, and you rise above. You're given more bad, but you're above. And then the Creator can reveal to you more and more all the desires that exist within you. But whoever drowns in that badness, then you have to stop the whole mechanism, the whole machine, to pause it, to extracting by some way. It's truly a break in one's advancement. This is how one uses the system. This is the path. The best way is above the waves. Hop, hop, right? Every time he receives more of the will to receive, some disturbing thoughts and so on, whatever, above it, above it, above it. And so he goes, easily, if you could say that. This is, well, this is the ideal way. That's the form it should take.

Question (Petah Tikva Center): (40:26) How to do that?

M. Laitman: How to do it? With God's help. Theoretically, if a person has what he's given, equips himself with what he's given: the study, the group, the Rav - well, all those things that he's given, if he uses them correctly, he's close to that. He's close to it. At least he should listen. He should hear what needs to be done and make an effort to be less cerebral, to remove his intellect a little bit. The mind — if the mind helps me, I say stop. No, never accept the counsel of the mind immediately, right? No. Conduct some criticism over it. Why? Because it's an outcome of my will to receive, that which he counsels me constantly.

Question (Petah Tikva Center): (41:25) Can we say that a healthier request is that it'll help me hold on to the good rather than help me get out of the bad?

M. Laitman: Of course, the request should be like that. Always hold to the good. Rabash even writes, “I don't want to talk about those students, the students of Baal HaSulam and various, because when I talk about them, they're now in my thoughts, and then I'm with them, and I don't want that.” You understand? To make sure that you have as few things as possible in your head, or maybe if you want to rest a little bit, take some book of jokes, right? I have at home, you know, these silly jokes, or I go into the internet for five minutes, you know. I can't. Various patients, phone calls, all sorts of nonsense. I can't. It's just, it's difficult to be cleansed of all those things, this nonsense. So, I read some page with jokes. That takes me, carries me to a different place altogether, but it's not going to put such things in my mind where, and then I gradually, I emerge. Sometimes it's difficult. You need to really wash, I mean, do it like a shower, although it's called the Mikveh.

Student: The Mikveh of Israel?

M. Laitman: Yes, that is the opposite. The Mikveh of Israel is the Lord. But this is good. It's sports, maybe. Maybe sports, it's good. There are such things, but don't hold bad things in your mind.

Question (Petah Tikva Center): (43:18) How not to connect it, what you said, because here in the article he writes, we must remember the exile in Egypt, meaning to remember and picture how the people of Israel suffered in the exile in Egypt.

M. Laitman: Yes, how do we, rather, how are we then commanded, yes, to remember the exodus from Egypt, the exile in Egypt, how to remember the emergence, right, the exodus without the exile? And when we approach these vessels after we're already in the land of Israel. When you're in Egypt, there's no commandment to think about Egypt. You have a commandment to yearn for the land of Israel. And then when you transition to the land of Israel, when you're settled there and fortified, then with each commandment that you perform, you take vessels from the Egyptians, from Egypt. Each commandment is in memory of the exodus from Egypt, right? What does it mean “in memory of?” Records that you take from the Egyptians. And in Israel, you build the vessels, screens and receive the abundance. That's with each commandment.

Student: How do you connect this from going from good to better?

M. Laitman: It means to go from good to better. You flee Egypt, you just take their vessels. You can't use them yet, you just steal them and run. That's all. And when you're in the land of Israel, you have Bina, the qualities of Bina. The land of Israel means Bina, yes? You have screen in order to bestow, and slowly, gradually you awaken the vessels from the Egyptians, the wills to receive, and then you have the will to receive in order to bestow. And each time you go from success to success, from victory to victory, greater and greater, a greater vessel.

Question (Petah Tikva Center): (45:14) Rabash always writes that a person wants to bestow and sees how far he is from it and so on. What does that mean in our state? What's bestowal? How can we ever grasp the concept and see that we are far from it?

M. Laitman: Every time, every state is revealed with the help of the states against it, opposite it. It's also in our world. You go to the hospital. You came to visit someone who's ill, God forbid. And he, poor man, is sick. They don't know what to do with him, and so on. And then in the hospital, you meet some cleaning lady, a cleaning maid, and she says, oh, it's not a problem. He'll be given this. He'll be given this and that. Don't worry. Then you meet the nurse, and the nurse says, yeah, we need to check, but I think he'll be fine. The doctor is a bit more doubtful, right? And if you go to a professor, you remember, I remember with my liver, this expert came to me. What was his name?

Student: Shuval.

M. Laitman: Shuval, yes. Well-known internationally. So he says, I don't know what's happening. It appears to me that you're in mortal danger. And indeed, there are things here that we don't know how to deal with yet, but I hope that we will somehow find the way. For the time being — meaning when I heard him compared to what I heard the cleaning lady say, I felt so bad. You understand? It's a huge difference. But he tells you the truth in a way where this is how it is. It's true. It's correct. And we see that the more understanding a person is, the more of an expert he is, the more he understands that he doesn't understand. You see, talk to anyone on the street. Ah, politics, Ah this is what I would do. You see, about Shuval and all those, they go into the actual role, and they see that they can't do anything. Their hands and legs, hands and feet are bound. They can't do anything. It's easy to shout out on the street. But if you take his place, you'll see what you have to deal with, also what kind of a people you have to deal with, what kind of enemies and the whole world that you have to contend with. Right? So what is it about? Nothing can ever be revealed by itself, but only through a state opposite it. The more I know, the more it is revealed to me how much more I don't know. The stronger I am, the more I am shown how weak and limited I am. There's nothing you can do. The advantage of light out of darkness. The world is built of two forces, and you can't, with the one force you have, know something about the other and even about that one, under whose rule you are. Until the point in the heart was revealed in Israel, in Egypt, they didn't feel that a new king rose in Egypt that doesn't love them, but rather hates them. They didn't feel that these are cities of poverty and danger, but they felt that they're very beautiful cities. They didn't feel bad in Egypt. They had everything they wanted. What does the Creator tell Moses and Aaron? What do you want from these people? They live well, they work, they make a living. Do they feel bad? They're doing better than the Egyptians. They're at the head of Egypt. They lead the Egyptians. What do you want? You understand what kind of status they had? And it's always like that. So what do you want from them? Stop confusing them.

M. Laitman: (49:36) But what? When the point in the heart awakens in the person, everything gets lost, everything in life: family, the wife and kids, work, income, respect, some ideas he had, goals he had in life that he wanted to achieve. It's all worthless now, because a new point was revealed, which is more important than all the other points. What can you do? This we need to learn, that it is not possible to advance in spirituality if you're in corporeality and you enter this sewer more and more. You have to constantly be opposite, to grow stronger with the Creator, to feel Him, to yearn for Him, to talk about Him, to increase Him, magnify Him in your estimation. From that you will reveal where you actually are. This world you can understand only if you rise to the upper world, but if you're stuck in this world more and more, you won't find anything other than …

Student: The principle of uncertainty.

M. Laitman: Yes, the principle of uncertainty in quantum mechanics, right? Various such states, where you reach very advanced states in science, where you really are in a situation where you just, you know, hold your hands up and that's it. It's only from the light of the upper world that they'll get the understanding and the actual perception, right? Because it's impossible to perceive these things with this mind. That's how it is. And so, in the work of Egypt, where we are now, we have to yearn to exit and to think only about that. And that is the direction in which Moses pulls the people of Israel, the point of the heart pulls us, and we need to obey it alone. And whatever happens to us with the people of Israel, all of our desires, our plans, all things, well, just leave it. Whatever happens, happens. You need to yearn only to increase, to magnify the point of Moses. That's it. And all those who burden our hearts, well, they'll remain in Egypt. Some will join. There'll be the mixed multitude. That's it. Now we need 16 people. They will go into sorting coffee. We have 30 kilograms of coffee beans, and they need to inspect every single bean to see if there's any place where a worm has eaten it or is inside it, because these are green beans. It could be dried inside, dead. It still needs to be discarded, not because it's leaving Chametz, but due to another prohibition. It's still not for Passover. That is, every bean must be whole, unharmed, undamaged, not cracked anywhere, clean of everything and complete, without its outer shell. And then they need to check each one like this. 30 kilograms, I brought them a nice bag. For me, this was very hard work.

Student: I heard stories about it, but …

M. Laitman: It was very hard. With the Rav, sorting coffee was simply—people would do it during the lesson. People would go and inspect those beans. It was one of the group activities that was done. And it's very worthwhile to participate in it. There are more such things.

Question (Petah Tikva Center): (54:20) What is the meaning of having an unbroken grain?

M. Laitman: No, it's not about wholeness, in that sense. It's simply that in everything what you do during the week in preparation for Shabbat—every day you do good things, and you collect them, and on Shabbat you use them. That's how it's written a person should act. Meaning, from every attainment, in every quality you work on. Sunday is Hesed, then Gevura, then Tifferet, Netzach, Hod, Yesod. Right? Six days, six working days. Through Malchut, you try to resemble them, you enter them and resemble them. Then comes Shabbat when all these are revealed in Malchut, what you attained over the six days. So, on Shabbat there is already wholeness. Malchut was included in the first nine Sefirot, and now the nine are included in it, and it receives from them. So, all the things you attained in those nine, here a bit, there a bit, each and every one of these nice parts is then included in Malchut on Shabbat. It's the same here. Every good and nice part from each effort you leave for Passover, because in this way you build the vessel with which instead of Egypt, you can feel the land of Israel.

Question (Petah Tikva Center): (56:00) This issue where on the first day you correct Hesed, then Gevura, what is that? Starting from the easy things? Malchut that wants to resemble Hesed, it's a correction of the first day, should be the highest degree.

M. Laitman: No, no, no. It's not the highest degree that Malchut on Sunday resembles itself to Hesed. Hesed is the root. It is the easiest work of all the weekdays.

Reader: And now, friends, let's summarize what we heard, all of our impressions, and what we take for our work in the Ten, six minutes.

Reader: We'll go to the next part of the lesson, and before that, we'll sing a song together.

Song: (01:03:04)

קבלה מדיה

קבלה מדיה

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

תורת האנטישמיות

תורת האנטישמיות

תורת האנטישמיות

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