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

Daily Lesson (Morning), April 9, 2024

Part 1: Rabash. Come unto Pharaoh - 1. 19 (1985)

Reader: Hello, we are studying the article of Rabash, Come Unto Pharaoh 1. You can find it in our sites and in the Rabash writings, the article, Come Unto Pharaoh 1. 

Reading Article: (00:25) Come unto Pharaoh - 1. 19 (1985)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore, one should not say that he is unfit for the Creator to bring him closer, but that the reason is that he is idle in his work. Instead, one should always overcome and not let thoughts of despair enter his mind, as our sages said (Berachot, 10), “Even if a sharp sword is placed on his neck he should not deny himself of mercy,” as it was said (Job, 13), “Though He slay me, I will hope for Him.”

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

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

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

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

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

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

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

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

M. Laitman: (21:53) Well, a nice article, dense, it has everything, I would read it again.

Re-reading the Original Source: (22:30) Come unto Pharaoh - 1. 19 (1985) 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore, one should not say that he is unfit for the Creator to bring him closer, but that the reason is that he is idle in his work. Instead, one should always overcome and not let thoughts of despair enter his mind, as our sages said (Berachot, 10), “Even if a sharp sword is placed on his neck he should not deny himself of mercy,” as it was said (Job, 13), “Though He slay me, I will hope for Him.”

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

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

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

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

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

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

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

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

M. Laitman: (44:00) Well? Yes.

Question (Petah Tikva Center): (44:22) Yes, indeed. The article, every time we read it, we see more layers in it.

M. Laitman: It includes everything.

Student: Yes, I want to ask about the main point. It says here that in order for one to know how to keep what he's given, first he has to put in a lot of labor. 

M. Laitman: Yes.

Student: What is he given, what does it mean that he doesn't lose it?

M. Laitman: The desire to bestow.

Student: Can we say that he is given this all the time but he loses it, he doesn't notice, pay attention?

M. Laitman: No, that if he doesn't appreciate the desire to bestow, he shouldn't be given the desire to bestow, otherwise he will lose it.

Student: How does the laborer prepare the vessel for it?

M. Laitman: Because he starts to appreciate the desire to bestow, he wants to attain it. It's difficult for him, it's difficult, it's very hard and then he loses.

Student: It says that there are two problems that he has in quantity, as well as, in quality of the labor.

M. Laitman: Yes.

Student: How do we prepare everything in quantity as well as quality so that we don't lose what we are given?

M. Laitman: That might be something a person can't say yet. He needs to continue as much as possible, as much as possible, in every moment. All the time put forth more labor with as many forces as he can, and then when he concludes that, the new vessel is revealed to him.

Student: Yes, as I understand it we need to focus on not losing it when we are given the desire to bestow?

M. Laitman: Yes, that's the main thing, that's what he labors for, in order to reach the desire to bestow. 

Question (Petah Tikva Center): (46:37) What is this just argument so that the Creator will accept my argument? It says that only if I have a just argument, a complaint, the Creator will accept it. How can I know that I come to the Creator with an argument which is correct? Indeed, I did all of the labor, I put in all the effort. The article tells me that whichever way I go, I can't do it without the Creator, I have to get the Creator's help. I must have the friends, I must have the Ten without it, there's no chance. I can't do it alone.

M. Laitman: Okay.

Student: I need to come with a just argument. In the end, how do I come to the conclusion that my argument is correct. And here, I can say, that's it, from here on?

M. Laitman: Starts to feel that the Creator is putting before you, He's paving the path before you. The approach, the access, to what you can acquire the desire to bestow with, and then you just need to stand on that. I want only one thing, the desire to bestow. That's the only thing I'm missing and that's what I'm lacking, and besides that, I don't lack, and I won't lack anything. That's all I want you to give me. Then he receives it.

Student: That is, I have to nag, really nag? Like you told us once, like a little child?

M. Laitman: This can take several years, of course.

Student: I'm not checking the time, one who nags doesn't look at the time, I'm saying even more than that. The article also says, I need to want more than to discover what I want. I need to have this desire, sufficient desire, then the Creator will give him what's needed. Can I ask in continuation, he says that if I already receive some illumination from above, I do get the help from the Creator. How do I make sure that this illumination will not run away, that I won't lose it? This help that I get from the Creator each time, I won't lose it.

M. Laitman: Watch over what you receive all the time and just stand upon that, all the time.

Student: What does it mean to stand on it, to guard it, how do I guard it?

M. Laitman: In the manner that you don't need anything more than that. That you want to develop the desire to give, to bestow, to connect with the friends and with the Creator together. And only under those conditions, you want to remain alive. Besides that, you don't see any other thing.

Question (Petah Tikva Center): (49:58) A person has to reach the desire to bestow. And we know that this is also the equivalence of form with the Creator. It seems like all of the work in order to reach equivalence of form with the Creator is through lack of equivalence of form with the Creator. First, the exertion that a person gives, he has to labor. It's against our root. His form is that he does not need to labor.

M. Laitman: He receives two pieces of information: Who he is, what his root is, and which is the desire to bestow, alone. And besides that, he receives some gift, truly from above, that he begins to feel that he has the desire to bestow that's opposite him and completely belongs to the next world, to the Creator, to the Upper Force. That, he has these two forces, when he has them, he begins to work on growing the desire to bestow, as much as possible, and diminish the desire to receive as much as possible. And then, by this work, he comes to the goal.

Student: In this work, in this effort, first of all, he's in opposition to the Creator in the action itself, when he exerts, it's in contrast to the Creator, who is in absolute rest?

M. Laitman: We're not talking about that, it will always be that way.

Student: In the way a person feels, seemingly, he has to work against. He is not in equivalence of form in that state, that's one thing.

M. Laitman: The Creator is always at absolute rest and a person needs to constantly realize his desire.

Student: It goes against the rule that we know that, seemingly, there has to be equivalence of form.

M. Laitman: In equivalence of form means that a person needs to reach absolute rest, that's his work, that's his goal?

Student: He needs to be like the Creator?

M. Laitman: Like the Creator is not in absolute rest. Like the Creator means that he will be like Him, in bestowal, in bestowal.

Student: For the person, it's labor, exertion?

M. Laitman: So what? Whoever dies is more holy than someone who lives and works? 

Student: I understand that, I'm saying the way that a person feels when he does work, is that he's not in equivalence of form. He's seemingly operating.

M. Laitman: It depends to what he yearns.

Student: As I understand it, the intention of the action is to be in equivalence of form but the action itself is the opposite?

M. Laitman: Yes.

Student: Another point here, it’s in the same line. Is that a person is required to ask, to request. At some point, he needs to ask for help?

M. Laitman: Yes.

Student: The Creator doesn't ask anyone for help, He doesn't have a need to get something from someone.

M. Laitman: We are talking about the goal. That in the goal, a person and the Creator are truly discerned as one, are concerned as one. Of course, to reach that goal, a person is in labor.

Student: What I notice is we have a difference between the action, which is in contrast, in opposition to equivalence of form. Versus the intention that we want to reach out of it, which is equivalence of form. But our way, the action itself, is accompanied by us doing things which are the opposite of how the Creator is. If we're asking?

M. Laitman: Now, for the time being, we can't compare ourselves to the Creator. The Creator is in absolute rest because He is in the desire to bestow, Himself. There's no difference between Him and the desire to bestow. Whereas, we, of course, we're in oppositeness to the desire to bestow.

Student: Let me ask that this way: Inside the person, as you said, there are two forces working simultaneously. Do both of these forces work on him and create this contradiction in him? Or he doesn't feel this problem, that he's not in equivalence of form during the work?

M. Laitman: How can it be that he doesn't feel? A person feels that he is in disparity of form with the Creator because the Creator has the desire to bestow, He is in it and realizes it. And therefore He is in absolute rest.

Student: This feeling comes specifically because he performs actions that are seemingly in contradiction to equivalence of form. By working, by asking, which are things that are the opposite. By that, he gets this feeling that he is lacking equivalence of form?

M. Laitman: No, the fact that he's asking for correction from the Creator does not bring him to disparity of form. On the contrary, the disparity of form brings him, brings a person to request correction. There is someone else here? Wait, back there in the end? Ask, ask, it's a very essential article, an important one. You could say it's a central article in our work. 

Question (Petah Tikva Center): (56:24) He writes, and the reward returned should be clear so that we will understand that it's worthwhile for us to relinquish bodily pleasures if we understand that this is what interferes with our achieving the goal, which is our reward, to achieve the sublime goal for our engagement in Torah and Mitzvot. Meaning that the goal is a reward for relinquishing corporeal pleasures. What exactly does it mean, relinquishing corporeal pleasures?

M. Laitman: That we are not drawn to corporeal desires, or at least we want to be in that. Or we overcome this attraction, and want in place of it, for Him to control us and for us to be filled with the desire to bestow.

Student: I actually see my will to receive not in corporeal pleasures but in spiritual pleasures. 

M. Laitman: How can you want spiritual pleasures in a desire to receive?

Student: It's impossible, but like it says here, we need to ask. Now, what is this quality and quantity that we need to have equally, both the quantity and quality? He writes here, the fact that the help has not yet arrived is because he is not given the required quantity and quality of labor for preparing the deficiency in order to receive the filling. There is a certain quantity of exertion. Also a certain amount of quality.

M. Laitman: Yes, the quantity of exertion and the quality of exertion.

Student: Maybe on the one hand, I may invest in quantity, but I don't have enough quality of labor?

M. Laitman: It could be.

Student: He wrote here, if I have labored but not found, do not believe it. Perhaps one did put in the necessary amount of labor, but has been negligent in the quality?

M. Laitman: Yes.

Student: What does it mean?

M. Laitman: It could be.

Student: What is this particular required quantity and quality of labor for preparing the deficiency?

M. Laitman: You don't feel it, yet, so why should we overcome it?

Student: What should we do? Like the friend said, to nag more until we succeed or try and try and try?

M. Laitman: Well, try to pray and to ask and demand for the quality of exertion.

Student: I ask the Creator, all the time, to help me invert my desire from a will to receive to a will to bestow.

M. Laitman: Okay.

Student: I guess I don't have the right intention?

M. Laitman: Probably, He will once answer you and you'll feel.

Student: He does answer but from far away?

M. Laitman: Enough.

Question (Petah Tikva Center): (59:58) We started a certain scrutiny here, but in the end, I'll read it. He doesn't know how to consider this thing, and then he won't protect himself so that they won't be stolen from him. Meaning, and here's the question: That there are people who do understand the importance of this matter and they will take it from Him. Who are those people that understand the importance of the quality of bestowal?

M. Laitman: He's giving you an example. Let's say you want something and there are other people who want the same thing. If you do not value what you want, sufficiently, well, you make some effort to reach it but it's in between other things. Whereas, the people who want this thing truly, they come and they reach it, they get it, and they get it before you.

Student: What's bad with that, take it. Take the quality of bestowal, please?

M. Laitman: Well, take it. Okay, take it.

Student: Why do I need to keep it if the Creator wants to give?

M. Laitman: We're not talking about the Creator who wants something. The Creator wants to give something to someone, and he wants it. Someone doesn't want it, He's not giving it, so, they explain to you: What does it mean that you want it?

Student: I simply don't understand who are the other people who do understand the meaning, and they can take it from me?

M. Laitman: They explain to you through such an example, what does it mean that, you know, who receives and who does not receive it.

Question (Petah Tikva Center): (01:01:58) The state of come unto Pharaoh, is it after a person prayed or is it even before that?

M. Laitman: Before. In the beginning of the way. 

Student: Then he comes with the Creator, then why does he need prayer then if he's coming with the Creator?

M. Laitman: The Creator comes to the person and says, come unto Pharaoh. That is, let's start moving towards Pharaoh. Why towards Pharaoh, I don't want this Pharaoh. I want spirituality, the next world, right? The Creator tells him, no, first come unto Pharaoh because only through Pharaoh can you get to know the Creator, and this is your nature.

Student: Then a person comes to Pharaoh and the Creator distances, and he's no longer with him, and then it begins?

M. Laitman: No, the Creator plays with the person, more or less. And then the person starts to feel how important it is for him to reach in order to bestow.

Student: I still don't understand where the prayer of a person enters for help if the Creator is constantly coming and going and playing with him that way?

M. Laitman: The Creator pulls the person and He says, come unto Pharaoh. And as much as he pulls the person, the person realizes that he cannot run away from Pharaoh. It is written about the exile from Egypt that no one was able to run away from Egypt, to go beyond the border. And the person begins to cry and asks the Creator, how can I get out of Egypt?

Question (Petah Tikva Center): (01:04:23) The truth is that this article really annoys me.

M. Laitman: It annoys you?

Student: Yes, the Creator did this whole story from above, down. He created the evil inclination, then He says, I want to do good to you, I want to take you, and in the end, for you to come, the desire to receive will be like a sword that's against your neck. Then you'll need faith, and then you'll ask for me, then in the end you'll ask Me and I'll do it. It's true that He doesn't need glory or anything like that. He's putting the creature through a process for him to come to the conclusion that he wants to bestow. When he goes through this, I see people sitting here for 20, 30 years, we don't know what's happening in each and every person. It's kind of like you're saying.

M. Laitman: What does he write in some article that one exerts for 20 years or even 30 years?

Student: Thirty or forty years?

M. Laitman: Thirty or forty years, where does he write that? Can you find it? 

Student: Then He brings him to the point where the desire to receive is like a sword against his neck. He comes to Pharaoh, he didn't even get faith yet, he doesn't understand his evil inclination, even, just by coming to Pharaoh. He leads him through this process that is so, you can't be in pleasure, this whole process that the creature is doing.

M. Laitman: Wait, I don't understand, if you have complaints, go to the Creator and tell Him your complaints. What do you want from me?

Student: No, we're sharing this with you.

M. Laitman: I don't need your sharing, I don't want sharing with you. I don't have sharing with such people, I only have sharing with people who agree and they take it upon themselves and every day they just try to get stronger. I really don't understand you. These are the conditions. This is nature, this is what the Creator did and we have no possibility to influence that.

Student: He should do. we're coming with a request, no?

M. Laitman:  If you already come with a request, then you will start to get to know Him and your forces. And accordingly, you will put together the right request for the Creator and He will help you. That's it, I have nothing more to say.

Student: Now, when you come to the sword against your neck, don't you get despair from the hope to come to the right request?

M. Laitman: There's nothing that I can do about it. There is nothing that I can do besides to get stronger and ask.

Student: How do you get stronger, with a Ten?

M. Laitman: Yes. You found a quote? Okay, great. Please tell us where it's from.

Reader: It's from the Wisdom of Kabbalah in Philosophy, from Baal HaSulam. He writes it this way: The Wisdom of Kabbalah requires great sages who examine their hearts and study it for 20 or 30 years. Only then will they be able to testify to it, for the wisdom is deep and cannot be revealed by testimony or by experimentation, except to those believers who dedicate themselves to it with heart and soul.

M. Laitman: A person is unable to put in all of his power and all of his mind and everything possible in order to reach this goal, to reach this state. So, it takes him more years, 20, 30, even 40 years. I remember how Rabash once said, Well, in another 40 years, it can happen, it can happen 40 years from now? This was about my work, and then I told him, 40 years? Meaning, from now? Then I was, let's say, 30 or 35 years old, and he said, yes. I remember that I truly felt it like a blow, in truth, today I'm almost 80 years old and back then I was 30, 30-something years old. There's nothing to do about it, there are people who receive this gift from the Creator at a younger age. And there are those who receive it over time, this is why he says 20 or 30 years, he could even write 40 years, that's it. This is our work in this world, this is our work in this world so there's nothing to do about it. I'm just certain that everyone can make it. Anyone who invests, more or less, what is required, and everyone has a chance.

Question (Petah Tikvah): (01:11:03) How do you grow or augment the desire to bestow?

M. Laitman: There's a lot of materials about that, too. We enlarge the desire to bestow usually by appreciating it. That, this is the quality of bestowal, it's the quality of the Creator. It doesn't exist in people but I want to resemble the Creator. I want in some way to acquire the desire to bestow. So need to pray, I need to do what is good in the eyes of the Creator, and by that I will reach a state where I will get from the Creator, this quality. Of course, through many exercises by which I'm tested, whether I will not lose it, and whether I will work correctly with the desire to bestow, and this is how we get there.

Student: Earlier, you said there's two pieces of information he gets, who he is and what his desire is, and also the desire that he receives from above, the desire to bestow. When he feels the desire to bestow, which is opposite that thing called bestowal, that's where he starts? How to work with that thing that's opposite you, where we identify first an opposite quality to myself?

M. Laitman: I see that this is the opposite quality of me. I'm now receiving from the Creator something which is the opposite of my nature, I get a new nature.

Student: How do I come closer to this nature and invert it so it will be my nature, bestowal? 

M. Laitman: Well, but you wanted to receive it for a long time already, that quality of the bestowal. Now, bit by bit, you begin to see that what you wanted to receive, the will to bestow you wanted before, was a will to bestow in order to receive some reward for it, right? That by this desire to bestow, you'll be able to achieve, well, some gift, some prize. Now, you want to bestow, you want to be in the desire to bestow, in itself, so that you don't need anything, but only to be in the desire to bestow. What for? Well, not what for. Just like you go back home from work, and you didn't get anything. I don't need anything, this is the only thing that fills me.

Student: Why all of a sudden, this is all that fills me? What motivates a person here?

M. Laitman: What motivates, that I value the desire to bestow as the most, highest thing, the most exalted thing in nature. 

Question (Petah Tikvah): (01:14:55) In what vessel is what you just described filled because we are receiving a gift. The light divides me into two, and constantly shows me that I'm asking, but egoistically. Where is that, I even laugh at myself, looking from aside. Yes, look at this egoist asking for a bestowal. Where is this feeling of the right request?

M. Laitman: In the same desire that is now starting to be born in you. 

Question (Petah Tikvah): (01:15:39) I wanted to ask about labor. Coming out of Egypt requires a strong, concise, concentrated effort. Like trying to escape from the atmosphere, or is it something a person does over the years and until he comes out?

M. Laitman: I don't understand what the difference is. Obviously, when you see that spaceship going out of the earth, so that's also a result of tens of years, maybe thousands of years of humanity.

Student: I'm asking because sometimes it's hard to grasp the labor. The labor itself is kind of elusive, how can you really labor?

M. Laitman: We don't know, upon all disappointments, upon all everything we go through. All in all, the Creator has a calculation on it and gradually gives us the quality of bestowal. 

Student: Is it correct to ask for the labor, to be given each day the work so we will feel that we are working? Because at the end of the day, you look back and you don't know what you did.

M. Laitman: Okay, ask for exertion, ask for work, ask for bestowal, ask to overcome. 

Question (Petah Tikvah): (01:17:28) This article we just read twice gave me a really strong inspiration. I've read it five times before but there's hardly any intellectual understanding, as much as I try.

M. Laitman: That's correct, it should be felt in the feeling and not in the mind.

Student: It's a recommendation, I'm inspired by the friends. I'm impressed by them who are beginning to ask, but I look at them like a cat.

M. Laitman: Good, look at them like that. The envy helps you advance, too, envy advances. Except for that five times, it's also not the limit, keep reading.

Question (Petah Tikvah): (01:18:31) It says here, the fact that the help has not yet come is because he is not given sufficient labor in quantity and quality that are required for the preparation of the deficiency. If a person sees that according to his nature, he doesn't have the intention, what then will be the quality of the work?

M. Laitman: That will exert in quantity and quality as much as he can, as much as he can. That's it. There's no instrument that we can weigh and say a bit more, add another 10 grams. No, there's no such thing. 

Question (Petah Tikva): (01:19:35) First, the Creator says to me, come to Pharaoh, right? But it feels like, at the end of the day, I have to tell the Creator, come to Pharaoh, come with me, right, ask?

M. Laitman: No, the Creator tells a person “come to Pharaoh”.

Student: And afterwards, I discover Pharaoh, and again, and again, and again, I check from where my actions stem? I don't, either don’t want to be here with the force of Pharaoh, so I have to ask the Creator, come to Pharaoh. It's enough, I can't, I can't defeat him.

M. Laitman: Let's say you asked, so what next?

Student: From whom do I demand to send out my people, from the Creator, from Pharaoh, from me? I don't understand. 

M. Laitman: There wasn't such a thing here in this article about that. That's not now.

Student: I understand, but from all the questions, they are checking, examination. 

M. Laitman: The article is talking about a collision between Moses and Pharaoh, let's say that, Moses against Pharaoh. 

Student: Right, he doesn't talk about the result? 

M. Laitman: No, the result coming out of Egypt, we're not discussing that yet.

Student: At the end of the article, though, he talks about the Creator being our God. Is he still not our God?

M. Laitman: Let's say, but that's not what you asked about, about wanting to come out of Egypt. Now, we're talking about how to recognize that Pharaoh is our evil inclination, and that we have to resist and be against it. And only in that way, we can start planning our exit from his control. 

Student: It feels to me like we want the Creator to be our God, but there is no room for that because Pharaoh is in His place. So how, how to clear space, how to make space?

M. Laitman:  I understand, how He'll take his place, ow the Creator will enter instead of Pharaoh. That happens in a person when, gradually, the Creator exchanges Pharaoh. It happens. 

Student: That, the Creator makes it so that outside of me, there is less and less time to replace Pharaoh.

M. Laitman: No.

Student: The success of the thought of creation depends on our demand for the Creator to be our God. 

M. Laitman: Yes.

Student: Outside of me, there is a picture that seems like there's more and more of an emergency, and I feel within me more and more pressure. 

M. Laitman: More pressure means nothing.

Student: It doesn't mean anything? 

M. Laitman: No.

Student:  How do we come to the right demand without pressure?

M. Laitman: Okay, you need to read more and study more and do more in order for this pressure to bring us closer to the right demand, that's it. 

Question (Petah Tikva): (01:25:01) Concerning labor, the quality and quantity, what does it mainly talk about when he talks about labor? 

M. Laitman: What is he talking about?

Student: Yes, what characterizes qualitative and quantitative labor?

M. Laitman: Labor or exertion in order to see that it's Pharaoh standing in my way. And I must annul him from his control, and only after that, I can exit to freedom. But freedom meaning free from my ego, from my will to receive, from my Pharaoh. And then I can serve the Creator.

Student: The labor is mainly in the attention to constantly scrutinize and discern that it's pharaoh that's governing me?

M. Laitman: I'll say yes but I'm not doing actions in order to recognize where Pharaoh's in control of me. I'm doing actions in order to get rid of that will to receive called Pharaoh,  then I can go out to freedom.

Student: Concerning the actions because our labor consists of actions, things that a person does physically. He comes to a lesson, he meets with the friends, duties, and from inner work. In the end the pinnacle of all the work is the prayer, right, a person has to come to a prayer. Can we say that the quantity and quality of the labor relates in the end to the level of the connection of a person with the Creator? To what extent he turned to Him through prayer and gratitude to the Creator, and to what extent that plea was qualitative? 

M. Laitman: Yes.

Student: What is the quantity of prayer, what is a qualitative prayer, what is the quality of the prayer? 

M. Laitman: From within the internality of my heart, I turn to the Creator and I really want to accept Him into my heart. That He will conduct my heart, He'll manage my heart, and my heart won't be occupied by Pharaoh.

Student: Where does the work on intention come in? I understand the work on the desire to bestow.

M. Laitman: This is all the work, this is the center of the struggle between Moses and Pharaoh.

Student: In what is the center, I didn't understand.

M. Laitman: That Moses that comes from me, I want to aim him to that struggle with Pharaoh. 

Student: Since the beginning of the lesson, we've been talking about the desire to bestow?

M. Laitman: Yes. 

Student: I'm asking about my intention, why should I have a desire to bestow? 

M. Laitman: That, I will be, all of me, entirely, in order to bestow.

Student: The quality of labor is the work in the intention. Is it to search my intention for my intention in the prayer? 

M. Laitman: In quantity, it's all about exertion, yes I don't understand what you guys want.

Student: I'm asking because I have some confusion with regard to the desire to bestow and the intention to bestow. The point in the heart, is it a spark of a desire to bestow? 

M. Laitman: We can say.

Student: Okay, so it's clear. I have one more question on a different topic. A sharp sword placed on his neck. In the exile, is this something a person should feel constantly? Or is it a dramatic state that a person comes to?

M. Laitman: Usually, this period comes that a person feels that this is how he lives. That there's like a sword on his throat that can disconnect him from spiritual life. 

Student: How do we deal with this?

M. Laitman: Only think how we can strengthen in connection with Moses. To strengthen in the connection with the friends, that. Only the connection, only connection, can hold a person. 

Question (Petah Tikvah): (01:31:02) He writes here, if someone engages in the Torah but could not remove the evil inclination from him. What does it mean to remove the evil inclination, what does it mean by removing him, or it? 

M. Laitman: To exchange it, instead of the evil inclination, the good inclination.

Student: I understand. He says that a person should not say that he is unworthy of the Creator bringing him closer. The reason is that he is idle in his work, lazy in his work. Can we, in the Ten, create some sort of a form, in the Ten, something in the Ten that will not let us be lazy. That we will be quick, and we will awaken it, and we will not fall into idleness? 

M. Laitman: Yes.

Student: How? 

M. Laitman: In the group, through thoughts, through speaking, through the connection between you.

Student: During the day when we meet on Zoom, it's often difficult to come with an awakening because you're working in the middle of the day. By the time you get into the meeting with the friends, you come from idleness, you weren't in inner work. In moments when we're not together, how can we be in inner work, and design the inner work throughout the day, or to keep something on all the time? 

M. Laitman: I can't say, there's a lot of advice, but it's advice that you need to establish well, and be concerned of it.

Student: Because it seems like a person suddenly falls into laziness. It's as if the evil inclination pulls him. 

M. Laitman: That's under the condition that that's when the group isn't closing on him enough.

Student: I understand you.

Question (Petah Tikvah): (01:33:32) There are several forces here: There's the man, the person, there's Moses, there's Pharaoh, and there's the Creator. Is this the right division?

M. Laitman: Moses, Pharaoh, and the Creator. Well, let's say. 

Student: Who is the person? 

M. Laitman: The person, Adam, is who wants to reach adhesion with the Creator. 

Student: The one who wants to reach adhesion with the Creator, that's the person? 

M. Laitman: Yes.

Student: Pharaoh is the evil inclination? And Moses? 

M. Laitman: It's a point in the heart in a person that wants to reach adhesion with the Creator. 

Student: The Creator tells the person, come to Pharaoh. 

M. Laitman: Yes.

Student: It's to take this tiny point in the heart, that spark, and start nurturing it. The only way to nurture it is to go into a direct struggle with Pharaoh. I will come with you, let's go for it, let's go together, right? That's what he tells in the whole article, he says the only way is to build a vessel. You can't turn to Me, you have to build a vessel. I want to nurture you, to develop you. 

M. Laitman: Yes.

Student: In this process, Pharaoh, is he a changing element, or is it a constant? 

M. Laitman: Constant. 

Student: It's as if he has different qualities, he gets upgraded.

M. Laitman: It gets revealed towards a person more and more. 

Student: The more a person develops, it brings more of Moses, Pharaoh shows more and more of his layers or something. He's not only quantitative but also qualitative. 

M. Laitman: Right. 

Student: He kind of dresses in a different struggle, this is how a person develops his vessel, his prayer. 

M. Laitman: Of course, it's all for the benefit of man.

Question (Petah Tikvah): (01:36:02) Concerning the general and the particular, I see here at least three intense work days because of the principles and the states. If I make this inner effort, I create some relation toward the Ten. I try to be like a conduit from my effort toward the center of the Ten, as opposed to my yearning really being for the Ten to discuss this article. I see here work for maybe three days, but today there will be the noon lesson, and tomorrow, there will be another lesson. There is a lot of intense work here, there's the advice of the Creator. There's a goal, there’s inclination veering us off, deflecting us from the right path. 

M. Laitman: I don't hear a question, yet. 

Student: There's a friend in the Ten, is he allowed or is it correct for him to ask the Ten to delve into an article, even if it's three days work? 

M. Laitman: I don't know, we're sitting together, we're studying the article together. So we're all participating in this, some more, some less but we're all in this. So now, what's the question? We should all enter, yes, everyone should. Should we help each other? Also, everybody must. 

Student: Well, there are so many things here whose importance to come into one view, at least on that level until a higher level is revealed between us. In terms of time-wise, in terms of creating the quality, we're talking about serious labor. How can the Ten delve into this article and connect a little bit to the higher acting, operating mind, if it doesn't really get into it? 

M. Laitman: There's a purpose before the Ten to reach, instead of the will to receive, that is dwelling between them, to the will to bestow. This happens only under the condition that they want it to happen. So they need to be constantly, in a constant check, well constantly. Let's say, ten or twenty times a day to check, is this happening to us? Instead of the will to receive that was in them, let's say yesterday and even today. So, is it somehow changing into the desire to bestow and more and more and more. That, it can be checked according to the connection between them, according to as much as they think about bestowal and so on. That's one thing and there are a few more things.

Student: It's one thing if I say the advice of the Creator is to eat bread, and I work on this within me in many ways until I get a feeling with which I can help the Ten. That's very internal, and there is the Ten itself, where do we have the time to determine and dedicate time to such things, what is the advice of the Creator, what is the goal?

M. Laitman: First of all, that's something each one on his own has to plow in this article. That's, a person always has to think about it during the day, for a week.

Student: Is it good to come with summaries to the Ten? 

M. Laitman: For now, yes. What do you say about that?

Question (Petah Tikvah): (01:41:32) If I understood the friend, correctly, tell me if I did, he says the pace of their work in the Ten, it'll take them three days to process this article correctly. But by noon today, we'll be starting a new article. Their pace of the work isn't fitting with the pace of learning that we are doing, right? 

M. Laitman: Okay, so what do you want that for three, four days we'll just separate until the next article? 

Student: You said once that Rabash wrote these articles once a week. For a whole week, did you work on this article, or you just read it once a week? How did it go? 

M. Laitman: Sometimes we read the same article day after day after day.

Student: For a week? 

M. Laitman: Well, not a week. 

Student: It's felt that in every such article there are so many discernments to get into it and even discuss it in the Ten. To work on it and get some discernments from the work, some questions, then maybe come back and ask you or scrutinize among ourselves. All that takes time, we only meet once and talk about this article for 15 minutes, then by noon, you have a different article. In the evening, you have to get ready for tomorrow's article, so I don't know.

M. Laitman: What do you recommend?

Student: (01:43:29) I see that it's not the first time that there are all kinds of ideas. It says that there are ideas about how to study as there are many people in the room. I see that for 30 years, we've been studying in the same way. I think if a Ten wants to work in a certain way, to focus on a certain article for three days, no one's stopping them. Because of that change, how we learn or the lesson, I don't think it's correct, it never worked. Anyone ever tried it? Now we'll start doing workshops on all that, it doesn't work this way. We have Rav, he teaches, he has to renew things and that's our way to work in the lesson with Rav. In the Ten, no one stops them from discussing the same article for a week, that's the work of the Ten?

M. Laitman: That's right but still towards this specific article, I think that we should plow it well, it's a must. Without this, you won't understand what “above reason” is, how  to approach it. He touches a few points, here, that are very important. We went through a few points like this in the past and you kind of just went through it, from above, and it's a problem. We need somehow, maybe, to dwell on this article and drink out of it, really drink from it. That's why I really hope that you won't leave this article, also, tomorrow we'll continue with it. And let's see how we can bring it closer to us. 

Question (Petah Tikva Center): (01:46:19) I just want to say that there's a diary of a Lieutenant, we can put it there, put it down there. We can try to put down our thoughts.

M. Laitman: So, now you're going to get a thousand tips, that's not the right approach. That's it, each one heard this, what we need to attain in general. Now, if you give it to everyone, you’ll have a thousand opinions.

Question (Petah Tikva Center): (01:47:24) I want to read an excerpt that we can come out of with the most important excerpt. He gives advice here, he says, there's no other way.

M. Laitman: Well, read it, already. 

Student: The real request begins when a person sees that he cannot help himself, then he knows for certain that there is no other way other than to ask the Creator to help him. Otherwise, he remains separated from holiness and there is no way to emerge from the state of self-love. 

M. Laitman: That's nice, that’s right, correct.

Question (Petah Tikva Center): (01:48:24) What does it mean to plow it, to delve into it, what do you recommend to do? 

M. Laitman: Follow all the points that the writer put in it.

Student: You mean to try to detect key points?

M. Laitman: Yes, yes, yes.

Student: Beyond the reading? 

M. Laitman: Yes, beyond the reading, and see how we can connect all the parts of the article in a different thread, that's it, nothing to add. But I really recommend not to let it go, this article, and constantly try to know more and more in it. 

Question (Kyiv 1): (01:49:35) Your advice concerning self-reading, self-examination for 10-15 minutes, if we've come closer to the quality bestowal. How do we do it correctly? Let’s say today we want to, should we do it 10-15 times? 

M. Laitman: No, I don't think that 10 or 15 times they'll add anything, that's too much. But let's say two more times, maybe even three, but that's enough, no more than that. That you may have to read it, and work on it, like, write down, this is important. That you'll have, like, the article will enter your heart and your mind as much as you can to connect to it. 

Student: This test, should we do according to the article, to search for points? 

M. Laitman: According to the article and not according to what I feel like. 

Question (Holland): (01:50:59) In which ways can we use the force of Pharaoh in our Ten, benefit the Ten?

M. Laitman: We simply need to try to understand the article together. It will bring us closer, it will strengthen us, it will make distinctions between us, and in this way we will advance. 

Question (Toronto 1): (01:51:48) When a person doesn't feel the presence of the Creator, but only Pharaoh. When he prevents the connection, can he go to Pharaoh with his friends, or is it not right? 

M. Laitman: Try, try, of course, it's worthwhile if you can connect between you, and you know around what and for what.

Student: Another short question: Why go to Pharaoh in that direct way? Even with the Creator, why is it not called remaining in reason? We're supposedly going to Pharaoh, to the ego, in reason. Here it's because it's on the path?

M. Laitman: Try and then we'll see.  

Question (Latin 6): (01:53:02) When someone descends and falls into lowliness, is that an opportunity to reach a high degree? 

M. Laitman: Yes, usually it’s an opportunity, every fall is an opportunity.

Student: When someone feels that he's in a low state or a worse state than the rest from the revelation of the evil, how can a person use that to turn that evil into something good to strengthen on the path? 

M. Laitman: Just try, right now, there's nothing more to ask. You simply need to try what we talked about, we've been talking for almost two hours after all. So, let's hope you will formulate new things out of it, new and good things out of it.

M. Laitman: What is next?

Reader: (01:54:21) The article, Inheritance of the land. And we'll sing a song first.