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

Daily Lesson (Morning), March 31, 2024

Part 1: Rabash. Article No. 44, 1991. “What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?”

Reader: Hello everyone, we are starting a month of articles on the topic of Passover. The article we will read now is from Rabash. “What is the Reason for which Israel were Rewarded with Inheritance of the Land in the Work?” The study material, you can find it in the study materials tab in the Arvut system. You can also send questions. If you ask a question here, make sure you have the microphone, stand up and ask loud and clearly.

Reading Article No. 44 (1991): (00:45) What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?

The verse says (Deuteronomy 9:5), “It is not for your righteousness or the integrity of your heart that you are going to inherit their land, but it is because of the wickedness of the nations that the Lord your God is driving them out from before you, and in order to fulfill the oath that the Lord swore to your forefathers.”

We should understand this, for it implies that the reason that the Creator gave the inheritance of the land to the people of Israel is as it is written, “because of the wickedness of the nations the Lord your God is driving them out from before you.” That is, were it not for “the wickedness of the nations,” there would not be any interest in giving the inheritance of the land. We should also understand the second reason. He says that it is because “the Lord swore to your forefathers.” Were it not for the oath, would the Creator not need to give the land to the people of Israel?

This is difficult to understand. Our sages said, “The world was created only for Israel.” This means that all the good things that exist in the world are for Israel. This implies that it is for different reasons that the people of Israel are given the good, expansive, and coveted land, a land flowing with milk and honey.

The text provides two reasons: 1) the wickedness of the nations, 2) the oath that He swore to your forefathers.

Yet, the writing tells us that we should not be mistaken that the reason He is giving us the inheritance of the land is our righteousness and the integrity of our heart. Rather, it is for the two above-mentioned reasons.

Baal HaSulam said about what is written (Genesis 15:7-14), “And He said to him, ‘to give you this land to inherit it.’ He said, ‘how will I know that I will inherit it?’ And He said to Abraham, ‘Know for certain that your descendants will be strangers in a land that is not theirs, and they will torment them four hundred years, and afterward they will come out with great possessions.’”

He asked, what is the answer that the Creator replied to what Abraham asked, “How will I know that I will inherit it?” The Creator said, “Know for certain that your descendants will be strangers in a land that is not theirs, and afterward they will come out with great possessions.” This means that the answer was to the question, “How will I know?” That is, Abraham says that he wants guarantees about the inheritance, so the Creator answers him so that by this answer he will be certain of the inheritance of the land. Thus, we should understand the answer, for it contains a guarantee of the inheritance.

He said that this means that when the Creator told him “to give you this land to inherit it,” Abraham saw the greatness and importance of this land, since the matter of the inheritance of the land refers to Malchut, which receives all the lights from above and bestows upon the souls, since Malchut is called “the assembly of Israel.”

Abraham saw according to the rule that “There is no light without a Kli,” meaning that “there is no filling without a lack,” that if the Creator were to give to Israel a little bit of illumination and awakening from above, they will settle for little and will have no need for higher degrees. As a result, Abraham saw that there was no way for the people of Israel to receive the inheritance of the land since they have no need for it.

This was the question, “How will I know?” It is not that he did not believe what the Creator had told him. Rather, his question was that he said that he could not see them having a need for it. It is like giving something precious to a person who has no need for it. He cannot enjoy it. It follows that even if they are given the inheritance of the land, without the need, they will not be able to enjoy it. Although from the perspective of the giver, everything is fine, if the lower one has no need, what can the giver do? This is what Abraham asked.

The answer was “Know for certain that your descendants will be strangers.” That is, they will be in exile in Egypt, which is called “a land that is not theirs,” meaning that the people of Israel, who want to work for the sake of the Creator, the Egyptians will control them. Each time, the people of Israel will want to come out of exile, as it is written (Exodus 2:23), “And the children of Israel sighed from the work, and their cry went up to God from the work.” Generally, the nations of the world are called “will to receive for oneself.” However, there are many desires in the will to receive, and each desire is attributed to a specific nation. This is why they are called in general, “the seventy nations of the world,” corresponding to the seventy discernments in the desire. This extends in a manner of “one opposite the other,” meaning opposite the seven Sefirot of Kedusha [holiness], which are HGT NHYM, each of which consists of ten Sefirot, which together make seventy nations.

Also, there is the discernment of “Israel,” which are named after Yashar-El [straight to the Creator]. These are opposite from the will to receive for oneself but are rather discerned as the desire to bestow upon the Creator. In other words, he wants to bring contentment to his Maker.

Therefore, since the Egyptians controlled them, they had to do all their work for the Egyptians, and not for the Creator. This is why it says, “And the children of Israel sighed from the work.” It means that the children of Israel wanted to work for the sake of the Creator but the Egyptians controlled them; this is why they sighed. That is, they saw that not only were they not progressing, they were retreating. This is why it is written, “And their cry went up to God from the work.”

Then, when they saw that they could not emerge from exile by themselves, they asked the Creator, as it is written, “And their cry went up to God.” That is, the Creator helped them come out from the exile in Egypt. This is as The Zohar says about what was said, “He who comes to purify is aided.” It asks, “With what?” And it replies, “With a holy soul.”

It follows that specifically when they are under the governance of evil do they see—each time more so—the governance of evil. At that time, a person comes to feel two things: 1) The will to receive, which is the governance of the Egyptians, is so bad that it removes him from the Creator. That is, before he began the work in order to bestow, he did not know how much harm the will to receive causes him. This is so for the known reason that a person is not shown the power of the evil at once. Rather, he is shown bit by bit, for otherwise he will immediately escape from the work and say that this is not for him.

According to the above, we should interpret the words of Maimonides, who says that the matter of Lishma [for Her sake] is not revealed to a person at the beginning of the work, but “Until they gain knowledge and acquire much wisdom, they are shown that secret little by little.” We should understand what it means that “they are shown that secret little by little.” We should understand how there can be such a thing as “little by little.” After all, when a person is told that he must do everything Lishma, everything is revealed to him. What else is there to reveal?

We should interpret that when he says “they are shown,” who is it who shows them this secret of the matter of Lishma? We should also understand what he says, “Until they gain knowledge and acquire much wisdom.” Who knows that one has been rewarded with “Until they gain knowledge and acquire much wisdom”?

We can understand this as The Zohar says about the verse, “Or make it known to him that he has sinned.” He asks, “Who made it known to him?” and he replies, “the Creator.” We should understand why he says that the Creator makes it known to him that he has sinned. In what way did He inform him? We should interpret this in the manner that is written in the Sulam [Ladder commentary on The Zohar] (Beresheet Bet, Item 103), “If one engages in Torah and Mitzvot even for his own pleasure, through the light in it he will still feel the lowliness and the terrible corruptness in the nature of receiving for oneself. At that time he will resolve to retire from this nature of reception and completely devote himself to bestow contentment upon his Maker. Then the Creator will open his eyes to see before him a world filled with utter perfection without any deficiencies whatsoever.”

Now we can understand how the Creator informs him “that he has sinned.” We should interpret that even when a person learns Lo Lishma [not for Her sake], the light in it informs him that the will to receive is the cause of all the evil, the obstructor to man’s ability to receive these delight and pleasure that He wishes to give to the created beings. And the light in the Torah is regarded as the Creator notifying to a man that he has sinned.

We should also interpret why Maimonides says that we must begin to accustom a person to work in Lo Lishma, and not in Lishma. This is so because the matter of Lishma is revealed to a person by his receiving the light of the Torah. It follows that if he does not engage in Torah even if Lo Lishma, from where will he take the light of the Torah? This is why Maimonides says that we must begin with Lo Lishma.

By this we will understand what we asked, “Who knows if they have been rewarded with “much wisdom,” so it is permitted to reveal to them the matter of Lishma? The answer is that the light in the Torah knows how much they are inspired by the light of Torah, and to that extent it is possible to reveal to them the matter of Lishma.

By this we will understand what Maimonides says, that they are shown that secret little by little. It means that the matter of for the sake of the Creator means not for one’s own sake. A person must feel what is not for one’s own sake, and this reveals to him the light of the Torah. Hence, each time, the light shows him the amount of bad that is in the will to receive, since through the light that a person receives from the Torah, he sees each time a little bit of the bad that there is in the will to receive. This is why he says that he is shown “little by little.”

Evil is interpreted in two manners: 1) the quality of the evil, meaning how much one loses by receiving for himself 2) how much the body objects to the work of bestowal.

Those two, a person receives from the light in the Torah little by little. This is the meaning of the words “They are shown that secret little by little.” That is, through the light that he receives from the Torah in Lo Lishma, he reveals the two above matters. In other words, the measure of the evil found in the will to receive, and the measure of resistance of the body, each time to a greater extent, when one sees that he is able to overcome. This is why it says, “little by little,” meaning that each time, the light reveals to him, which is called that it is impossible to reveal to him at once.

Now we can understand what we asked. Why does the writing say that specifically through the wickedness of the nations, they were rewarded with the inheritance of the land? The reason is as the Creator promised Abraham, that in this way, meaning if Israel suffer from the Egyptians in exile, meaning all the nations of the world, with all the bad qualities in them, want to control the people of Israel, and the people of Israel want specifically to do everything for the sake of the Creator and not for the sake of the seventy nations. At that time, they feel the lack and they will see that they are powerless to overcome them.

Then it will be as it is written, “And the children of Israel sighed from the work, and their cry went up to God from the work.” At that time, the Creator will give them the required help for this. That is, each time, they will be rewarded with a “holy soul,” and this will be the reason that the children of Israel will need to receive the inheritance of the land, since they will receive it out of necessity, to save themselves from the control of the nations of the world.

This is the meaning of the words, “but it is because of the wickedness of these nations that the Lord your God is driving them out from before you.” In other words, specifically through the wickedness of the nations, the Creator can give them the inheritance of the land of Israel, since the sensation of bad when they reveal that this evil obstructs from achieving nearness to the Creator, for this is all that we need, since the matter of “near and far” in spirituality is the matter of equivalence of form. When there is equivalence of form between the light and the Kli [vessel], the light dresses in the Kli.

Hence, the sensation of evil, called “wickedness of the nations,” causes the need to be rid of the bad, and then a person begins to purify himself from reception for oneself, and sees that it is out of his hands. At that time, he begins to pray to the Creator to help him, as our sages said, “He who comes to purify is aided.” As said in the words of The Zohar, he is given a holy soul. In other words, each time, he receives help from above by being given a soul. It follows that the ascents and descents are the reason that cause the need and desire to receive the inheritance of the land.

This is why he says that the reason is that “the Lord swore to your forefathers.” That is, it is not that the reason is that He swore to your forefathers, and this is why He is giving them the inheritance of the land. We asked, but our sages said about what is written, “Beresheet [in the beginning], there is no Resheet [beginning] but Israel.” It follows that it was all for Israel and not because of the oath He swore to the forefathers.

Yet, we should interpret that when the people of Israel are qualified to receive the inheritance of the land, when they have a need for the inheritance of the land because, as he says, “but it is because of the wickedness of these nations that the Lord your God is driving them out from before you,” this is the reason that the children of Israel will inherit the land.

It is known that “land” is called Malchut, and Malchut is called “the assembly of Israel,” since she assembles within her everything that there is in ZA, who is called “Israel.” This is called “the unification of the Creator and His Shechina [Divinity].” Through this unification, abundance pours out to the souls.

All this comes from the beginning of the thought of creation, as our sages said, “There is no beginning but Israel.” This means that the purpose of creation, which is His desire to do good to His creations, refers to the children of Israel. But in what way will they receive the delight and pleasure? The text tells us about this, that the main reason by which they are made fit to receive is the “wickedness of the nations,” and also “to fulfill the oath that the Lord swore to your forefathers.” The inheritance of the land is as He notified Abraham when Abraham asked “How will I know that I will inherit it?” The Creator’s answer was that the children of Israel would be in exile, meaning in the “wickedness of the nations.”

It therefore follows that a person cannot ascend the rungs of holiness unless he feels a deficiency in the state he is in. That is, the deficiencies and suffering he feels give him a need to find a way by which to satisfy his deficiencies. But if he does not feel any lack within him, although he might know that there he has deficiencies in the work, but this does not pain him, so this lack cannot be satisfied because he does not seek counsels for it, and without an awakening from below, meaning without a person asking the Creator from the bottom of the heart, the prayer cannot be answered because if he is not suffering from the absence, he cannot ask with all his heart.

This is as it is written in the Midrash, “Seeking good” (Psalms 23), “‘For the Lord your God blessed you in all the works of your hands, even if you sit idly.’ The meaning of ‘all the works of your hands’ is that if he did, he is blessed, and if not, he is not blessed.”

We therefore see that without an awakening from below, meaning if there is no work on the part of the lower one, the blessing cannot come. The question is, Why? The answer is that when a person begins to work, the work gives him the need for it. That is, there is a difference in the need for the matter. This means that we should understand to what extent a person wants to obtain what he wants, since the work and the counsels that a person invests in order to obtain what he wants expand the lack for the matter, so when he obtains it, he will be able to enjoy it.

Therefore, when speaking in the work, although there is a need within man to ascend in the work, that need still does not make within him a necessity for the matter. So naturally, when he is given something from above, and he still does not know how to appreciate what he is given, he will lose it into the Sitra Achra [other side], since he will not be wise enough to know how to appreciate something in spirituality.

This is as our sages said (Hagigah 4), “Who is a fool? He who loses what he is given.” That is, when a person does not know how to appreciate when he is given some nearing from above, it promptly leaves him and he suffers a descent, since he does not know how to keep the nearing.

Normally, if someone is permitted to enter somewhat into the King’s courtyard, he is concerned and seeks ways by which to enter the King’s house and he does not settle for being in the King’s courtyard. Therefore, when a person is brought a little closer, he is happy that he was brought closer and does not worry about finding ways to go forward. Therefore, that person is thrown out. Then, when he suffers a descent, which is called “a road accident,” meaning that he had an accident as he was going to approach the King.

That is, another car crashed into his car, meaning that the car of the corporeal world crashed into the car of the desire to bestow, and then all the vitality that he had from the desire to bestow departed from him and he was left unconscious. In other words, now he feels that he no longer has spiritual life. Rather, until he gradually recovers and begins to feel that his entire vitality, on which he now lives, is only from the will to receive for himself, at that time, he begins to seek advice once more how to reenter the work of bestowal.

It follows that in order to have a deficiency, to need to ascend the degrees of the work of bestowal, he is given from above the descent, so he would have a need to advance, since without a real need, a person cannot receive what he should obtain. Hence, if a person wants to keep himself from having a road accident, he should keep himself so he does not crash with the car of the will to receive. By this he will be certain that he will not lose what he is given, meaning the ascent he has received.

According to the above, we should interpret what is written (Deuteronomy 5:15), “Remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there.” We should interpret that in the work, a person must remember that he had a descent before he came to an ascent, meaning that the Creator let him feel the bad in him. In other words, a person should believe that this feeling, that he is a slave among the Egyptians, namely that he has no permission to do anything for the sake of the Creator, but all that he does is only for the sake of the Egyptians within man, this comes from the Creator.

Afterward, he must remember that now that he is in a state of ascent and feels that he is somewhat close to Kedusha [holiness], he must remember that he should go forward. Therefore, now he must remember that as he was previously a slave, meaning that he was in a state of descent, now he also needs to find within him a lack, so he will need to go forward. Otherwise, he will have to be given a descent from above, since without a need, a person cannot advance and must stay in the state he is in. Therefore, in order not to need to be given a descent, during the ascent he must find within him a place of lack. This is the meaning of what is written, “Remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there.”

It therefore follows that a person should begin the work like the general public, meaning in practice, and to aim that it will be for the sake of the Creator. This means that a person observes Torah and Mitzvot [commandments/good deeds] because the Creator gave us the Torah of life, where by observing what the Creator commanded us, we will be rewarded, as our sages said, “You can trust your landlord to reward you for your work.” By this, we will be happy in this world and happy in the next world.

The fact that we must believe that even if views and thoughts that do not let us believe come to us, we must ask the Creator to give us the power to believe. Afterward, there is a higher degree, which is “not in order to receive reward.” Rather, he is rewarded with feeling that observing Torah and Mitzvot is regarded for him as though he is serving a great King. From this, we come to inherit the land.

Student: (40:40) Rav he writes to us that the condition to reach Lishma is the inspiration from the light of Torah. How do you reach this inspiration from the light of the Torah?

M. Laitman: Well, what does it say in what we read? I'm asking. Who can answer?

Student: (41:25) It says, little by little, bit by bit, that's how you receive, and from the light of Torah when you learn. Then you receive that awareness.

Student: (41:50) It says, the answer is that the light in the Torah knows how much they are inspired by the light of the Torah, and to that extent, they can be shown the matter of Lishma. There's a lot about how the light activates the person and reveals everything to the person, and the question remains, how do we set ourselves up in a way that the light is the force that runs everything here?

M. Laitman: Yes. More?

Student: (42:32) With the same question also, because he says here, the light in the Torah knows how much they are inspired, and to that extent, there is an ability to reveal to them the matter of Lishma. So, it's as if there's a humanization here of the light, like the light has some thinking, and it knows how much, and according to that, it gives you.

M. Laitman: Correct.

Student: (43:10) When we begin to connect, the light comes and it shows us what we have to work on to rise to the next degree, and then we reach Lishma.

M. Laitman: Yes.

Student: (43:33) He says that you have to engage in Torah to acquire the light, and my question that arose in me is, what does it mean to engage in the Torah? It's clear that the light corrects, but I still don't understand what it means to really engage in the Torah, even Lo Lishma, in order to reach Lishma. I hope that's okay to ask.

M. Laitman: Yes, it is indeed a question.

Student: (44:19) I think that at the end of the article, he gives an answer to how to advance. He says, therefore, during an ascent, one has to find a place of deficiency. So, the whole method of how to advance is actually to reach some artistry that even when you're in an ascent, you can find some place of deficiency to keep moving forward, and that's how a person basically always advances in awakening from below, because like he says here, without awakening from below nothing will happen, meaning the light will advance him, but it has to start with some work of the person?

M. Laitman: So, with what should a person be equipped?

Student: The group that will push him, I think, something that will always give him that direction for how to advance, because it's really truly work, it's some art where even though you're in an ascent you still find a lack.

M. Laitman: Yes.

Student: (45:37) Continue that, it's even more, because if you don't find a lack during the ascent, then you'll have an accident, so you're pressed to find some lack or you're going to have to fall to some corporeality or it's really not clear how to always be in a direction of more and more lack.

M. Laitman: Yes.

Student: (46:25) Maybe something from life, it's like a child looking at an older child and wanting to be like him. In every stage, we always have to look higher to grow more.

M. Laitman: Correct.

Student: (46:55) I think that ultimately the Creator lets us appreciate the connection with Him, and what I mean is that the light, on the other hand, lets us feel the evil within us, the will to receive for ourselves, and this demand, this lack for correction, for bestowal, is only through really asking for the Creator's help. Without help from the Creator, which is actually through the connection between us, the love between us. Without it, we can't reach bestowal, we can't reach love of friends, without this mutual force that we build by discovering his other side. Without deficiency, like he says, without vessel, there's no fulfillment. And this starts from, well, first of all, he gave all of us the awakening of the point in the heart, that's our foundation, and following that we develop, the Creator gives us more and more lack, until we come to the true meaning of life, what is the force of bestowal and love. That's the inheritance we receive as Israel, and everything ultimately comes from yearning to adhesion to the equivalence of form with the Creator.

M. Laitman: Who wants to add?

Student: (48:40) Maybe just to say, he says that before he started working in order to bestow, he didn't know how much evil causes the will to receive, so the more we try to work in bestowal, bit by bit, we begin to reveal the evil inclination, the wickedness of the nations, and this causes a need, a great need to advance, to not stay as Abraham, because Abraham is asking, how will I know that I'll inherit it? Abraham is Hesed, right line, so in order to not get stuck there in Hassadim, he needs to remember that he was a slave in Egypt, and so forth, to remember that, to have that lack and advance, and if I understand correctly, it's to move from right to left.

M. Laitman: Yes.

Student: (49:44) He writes at the end, a person needs to start the work as the collective, meaning as the general public, meaning in practice, and to aim that it will be for the sake of the Creator, two conditions. Before that, he writes that without awakening from below, meaning an action from the lower one, the blessing cannot come, and the question is why, and the answer is that the fact that a person begins the work, the work then gives him the lack for the matter.

M. Laitman: Yes.

Student: (50:19) In the name of the article, what is the reason for which Israel received the inheritance of the land? So, he writes that there's a promise for that inheritance, and that it's Malchut that receives all the light from above and bestows it to the souls, because Malchut is called the Assembly of Israel. So that's with regards to how to receive the light, and what for, and so on.

M. Laitman: Okay, more?

Student: (50:53) If the way to bring a person to the goal is to give him a recognition of the bad, ill-willing to come out of it, and a recognition to come out of it, and the work in Egypt is quite clear, but after they come out of Egypt, how does it still give them fuel?

M. Laitman: Wait, we will learn that too. We're still not out of that, and we need to learn more. Okay, so no more questions.

Student: (51:41) Actually, what I said before, why didn't Rabash not say, in order for you to succeed in reaching this deficiency, while you're innocent, you need a group? Why is the matter of group and friends not included here at the end of the article? He doesn't even mention it.

M. Laitman: Because in the beginning of the exile, it's not clear to the person.

Student: But I'm saying, he gives an advice. How can a person alone realize it? That's clear, that's what I asked.

Student: That's clear. When you're in a decent, you don't look for deficiencies. He's happy. You can receive deficiencies from your environment. And here it's not mentioned. So, I'm asking why it is like that. He says it, but he doesn't explain.

M. Laitman: Leaves room for the next articles. Seriously.

Student: (53:02) If the way is that the descent is necessary, why does he say that a person has to guard himself, so he doesn't have a collision with the will to receive, so he doesn't lose what he's given? What does it even mean to guard himself?

M. Laitman: To guard himself, to not succumb to the will to receive.

Student: But he says that the whole process is that you will feel the will to receive is stronger and that will give you a need for the Creator?

M. Laitman: The fact that you're going to feel it is something else, but it's not that you identify with it.

Student: How do you guard yourself?

M. Laitman: Guard yourself from what?

Student: From the collision with the will to receive. What does it mean to guard yourself? How does one guard oneself?

M. Laitman: By understanding each time better and better where the will to receive comes from, how it endangers him, and how does a person overcome it.

Student: In Rabash's words, there is a process of advancement through a descent, and then an ascent, and then a descent. We see from life that the Creator has this tendency to dry you out. Correct. Also, by removing him from the group, from spirituality, He doesn't make you feel more of a need. You kind of dry up.

M. Laitman: Yes, the person will see what he can do on his own.

Student: So how does a need come together with a dissent? Because he often says that there are two things. One is the recognition of evil. How much the will to receive pushes you away from the Creator. And the other thing is how much the will to receive objects to bestow, can't bestow. This is what he wrote. It seems to me that many times it feels like the will to receive objects to it. He says, it's beyond your nature, you're incapable. But along with it the necessity doesn't come with it. How can we add it?

M. Laitman: Without now him receiving a force against it, he's not going to be able to come out of it. He's going to remain in Egypt forever. He doesn't have the force to come out. He doesn't have the force to come out of Egypt.

Student: That's exactly the point. How not to accept at that moment when you understand that that's it, you're giving up, you can't.

M. Laitman: The Creator doesn't let you agree with it.

Student: I'm saying accept the situation.

M. Laitman: With the situation, yes.

Student: He also, the one who picks you up, who takes you out?

M. Laitman: Yes, he who takes you out of Egypt.

Student: (56:45) To continue the question. A person is advanced, promoted slowly, and he says the first time you're admitted into the king's hall, how do you find ways to keep advancing? On the other hand, I heard many times that when you come to a state, it's important to agree with the Creator and what he takes you through. So, it's not clear to me how it works together that you agree with everything he takes you through in order to come for the sake of the Creator. And also, how do you advance when you're admitted into the king's court, or when you're allowed to taste?

M. Laitman: Only by the environment, only by the group.

Student: But there's a situation, like he says here, I give up, that's it, I agree, I did what you want?

M. Laitman: No. If you raise your hand saying, I don't have it, you don't, but in the connection with the friends, you do.

Student: And then through them, you look for ways. How to enter the king's hall or how to advance in the work? Even though I, because when he admits you into the king's hall, it's a state of ascent?

M. Laitman: Yes, but it's up to you not to get into it, and what can you do? What's up to you is to want to be connected to the friends.

Student: But I heard that the biggest will to receive is to be connected to the Creator?

M. Laitman: But there's no such desire.

Student: It will come only through the friends, through their deficiency? And a desire to bestow upon them, not necessarily in my will to receive, because their will to receive controls?

M. Laitman: No. You have to understand that progress is only in the direction of the desire to bestow.

Student: You have to be rewarded from Him with this. Only He can give it?

M. Laitman: Yes, but that's already arranged by the Creator.

Question: (Almaty 1): (59:02) Concerning the deficiency during the ascent. Rabash compares it to a garden and to the King's Hall. What is the difference between the garden and the King's Hall?

M. Laitman: These are similar, two similar things but one is greater than the other, nothing more.

Question (Beer Sheva): (59:39) A question concerning the Torah, how does it change us? And I would add to that question, what does the Torah do, what does the Creator do to the Torah to turn it into a trigger that lifts us out of the seventy nations, what is in it, what is there in it, what does it do in the Torah?

M. Laitman: In the Torah, we have a force, a force that gives us importance.

Student: May I continue with your permission?

M. Laitman: Yes, yes.

Student: Does he change the structure of the Torah, the fact that there are 70 nations who don't accept it and don't approach the Creator, and he leaves us in a state of the excessive will to receive, or does he add some new element out of what is in him and is not in us right now, which pushes us forward then, using our study and our willingness to adhesion with him in equivalence with the Torah, that's the question?

M. Laitman: I think that by connecting to becoming attached to the Torah, we get new strength from that, which summons us into an ascent, inviting us to an ascent.

Student: You said a while ago that the difference between us and the Creator is that we are made of seven elements, in us not all seven are revealed. Is this the big difference in the Torah that it changes the composition of the will to receive?

M. Laitman: I don't understand what you're saying, but it doesn't matter so much right now. Let's see what other friends are asking and try to answer.

Question (Turkiye 2): (01:02:25) How can a person return to prayer in order to perform an act of bestowal?

M. Laitman: How can a person what?

Student: How can a person return to an act of prayer in order to do an act of bestowal?

M. Laitman: From seeing that he has nothing to do it with, which he has no vessels in his hand. It's like he's in the middle of a field.

Question (Turkey 7): (01:03:13) Is the light what reveals to us the bad in us? Or is it what fills us after revealing the bad?

M. Laitman: The light, first of all, reveals to us the evil within us, recognition of evil, yes.

Question (Women Turkey 7): (01:04:03) It's written that without asking the Creator from the bottom of the heart, there's no room for prayer. If he doesn't have the suffering, he cannot ask from the bottom of the heart. What is the difference between a deficiency in a descent or in an ascent and is there a difference? Can that explain? What is the difference between a deficiency in an ascent or in a descent, if there is a difference?

M. Laitman: In the descent, it's the same deficiency that the Creator reveals in us and the ascent when we overcome and we prefer the spiritual ascent, as opposed to fulfilling the increase of desire that we received in the descent.

Question (Kyiv 1): (01:05:22) It is written in the article that if the Creator gives a little bit of illumination to Israel, they will be content with little. This is why He gave them the exile. In our situation, does the Creator also give us small illuminations, but only to add the exile?

M. Laitman: We'll see how that will be. We are in a very unique state, a state that is unprecedented in history. We'll see, it's very interesting how we're going to do it.

Student: Asking from the Creator even for small illuminations, for awakenings, but He still gives us states of exile. So, what should we ask of Him? Some sort of a final exit or small illuminations that are directed toward us, toward the friends?

M. Laitman: It doesn't matter what we ask. Together with the Creator, our desires will arrange themselves in such a way that our requests will always advance us.

Question (Women Toronto 1): (01:07:34) There is a quote in the excerpt, and it starts with, if one engages in Torah and Mitzvot, even for his own pleasure, and then it ends saying, then the Creator will open his eyes to see before him a world filled with utter perfection without any deficiencies whatsoever. With regard to our work in the Ten, if I perceive a friend as suffering and having deficiencies and I feel afraid and angry, and I want to control things so that my friend doesn't suffer. Am I to understand then that this is my will to receive for myself? That I am perceiving and that if I change my approach and change my attitude to be for bestowal, then I would actually see this friend without any deficiencies whatsoever, and that her life is perfect?

M. Laitman: Yes, yes.

Question (Darom 1): (01:09:32) Rabash shows us that the inheritance of the land is in revealing the wicked with the help of the wicked. So, if we bring this into our study and we want to bring this result because this is the beginning. So, here we learn and connect, and we have to see the greatness of the friends in the connection. And the minute I don't see the greatness of the friend it's a sign that something doesn't seem right to me. It's a sign I'm beginning to discover the wicked in me, that something is wrong. In this connection here between us, every time something like that happens to a friend, I have to ask for a correction on this revelation. And the light in our study will gradually reveal to us more and more, and this is what reveals to us. So, we really do have this wonderful work that I think is the basis for our work?

M. Laitman: What does he want to say? He's not asking a question; he's only describing what he identified. All right let's move forward.

Question (Zafron 1): (01:11:32) In the article we read, Rabash explains that the will to receive for oneself, in general, is called the nations of the world and in the will to receive there are many desires, and each desire is attributed to a specific nation, altogether 70 nations. And we learn that God has created one opposite the other. All the 70 opposite the 70 Sefirot of impurity, there are 70 holy Sefirot of the children of Israel. The question, in light of the increase in anti-Semitism the world over, at the end of the spiritual development of humanity, will the nations of the world, too, join the degree of Israel, Yeshar Kel, straight to the Creator?

M. Laitman: Let's hope that through our work we will correct the whole world.

Question (PT6): (01:12:40) We often learned Passover materials and you learned it many times. The question is, how do we study the Passover materials in the most correct way now?

M. Laitman: Each time we learn it in a correct way, and we will learn it the same way again. Just answer the questions and enter the scrutinies together with all the others and everything will fall into place.

Question (Women Turkiye 8): (01:13:25) It is written that the world is in wholeness but instead this world is becoming worse and worse, so how can we agree with the Creator in the process when we see more evil in this world?

M. Laitman: We don't see this world in perfection, of course not. And we shouldn't accept it as perfect. On the contrary, if we exist in this world and we try to link it to the Creator, to relate it to the Creator, then this world rises to a higher degree and becomes a better world.

Student: How can we come closer to the Creator, Rav, with agreement?

M. Laitman: Only through prayer. To approach the Creator means to be connected more and for the Creator to connect us and fill all the gaps between us, all the spaces. That's what we need.

Question (Women PT 27): (01:15:02) He writes in the article that a person is aided with a holy soul. He also writes it in many other articles. So the question is, what is actually this holy soul? How is it connected to the major principle that a person needs to grow his lack in Him?

M. Laitman: It's that light that fills Malchut of Ein Sof and is designed to correct us and to fill us.

Student: This means that this light comes each time, as he describes here, little by little towards every deficiency. Is that the action of a holy soul?

M. Laitman: Yes.

Question (Kyiv 1): (01:15:55) Rabash writes in the article that when a person is in a state of ascent, he needs to remember each time how prior to that he was a servant, how he was in a state of descent. What is that rule in my work that I have to constantly in a state of ascent and turn to that state of descent?

M. Laitman: I think it's in order to reveal the entire will to receive that you wish to correct.

Student: (01:16:48) There are several questions about the accident. Rabash writes that if a person wants to protect himself not to have a car accident, he has to make sure that he doesn't clash with the car, the vehicle of the will to receive. And by that, he will be certain that he doesn't lose what is given, which is the ascent that he was given.

Question (Women PT 33): (01:17:12) The whole article says that without that clash with the desire to receive, they won't have a chance to come out of it. Can we actually prevent this clash with the desire to receive? And is it worthwhile to avoid it? After all, we're supposed to get a complete deficiency as we come out of it.

M. Laitman: We can't avoid colliding with the will to receive. We need to understand that this is a kind of exercise the Creator is doing with us, so we will uncover what we need to correct. And once we correct it to the extent, we correct it, we can rise to the next world, to spirituality.

Question (Women MAK 82): (01:18:20) How we can make it so that the vehicle of the desire to bestow does not collide with my desire to receive?

M. Laitman: If we are in a society, connected to friends and each one is holding the other and we try to have the Creator between us, then we can climb smoothly, let's say, more and more.

Question (Women Turkiye 8): (01:18:49) What's the advice for a person who has been through a car accident to return back to life?

M. Laitman: He starts to work from the moment he reveals himself, after going unconscious, and then regaining consciousness, and then he continues.

Student: How to find advice, how to come close to the King's palace, like Rabash says?

M. Laitman: With the help of the friends. The more they are close to us the more they are connected, the more they are searching for the King, so they get closer between them and to the Creator.

Question (PT 31): (01:19:45) How can a person appreciate the nearing that is given to him from above?

M. Laitman: By speaking with friends, how much they feel during an ascent compared to how much they feel during a descent, and by that he will appreciate the state of ascent over the state of the descent.

Student: He continues and asks, it's written that without a person asking from all his heart, there's no move, there's no room for raising the prayer because, without the lack, he cannot ask with all his heart.

M. Laitman: Right.

Student: He asks, how can you come to a feeling without the feeling of suffering?

M. Laitman: You can't. You can't if I don't feel deficiency, the sufferings, I don't feel that I'm disconnected, that I'm in a descent, that I lack something.

M. Laitman: Okay, what’s next?

Reader: We can go to the introduction to the Book of Zohar, or we have the Passover book, “The Gate of Intentions for Pesach,” or we can do both according to the order.

M. Laitman: Both, perhaps.

Reader: Then the introduction to The Book of Zohar?

M. Laitman: Yes.

Reader: So, before we move to the next part, we will sing a song together.

Song: (01:21:30)

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