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

Daily Lesson (Morning) April 24, 2024.

Part 1: Rabash. “The Connection Between Passover, Matza, and Maror” 14. (1987)

Reader: Hello, we are reading from the writings of Rabash, volume 1 Page 475, the article, “The Connection Between Passover, Matzah, and Maror”. You can find the article and, also all the study material at our website, Sviva Tova, and also in the Arvut system.

Afterwards, you can send us questions on the study topic. You can ask here in the hall. Whoever wishes to ask a question is requested to stand up, hold the mic close to their mouth and speak clearly and loudly. 

Reading Article No. 14: (00:43) “The Connection Between Passover, Matzah and Maror”.

It is written in the Haggadah [Passover story]: “Thus did Hillel in the time of the Temple: He would bind together Passover [lamb], Matza, and Maror [bitter herb] and eat them together, to observe what was said, ‘They shall eat it with Matza and bitter herbs.’”

We should understand this in the work. What does the connection between those three things that he would eat together imply?

To understand the meaning of the Passover offering at the time of the exodus from Egypt, when they came out from the enslavement they were under in Egypt, we should first understand the meaning of the exile in Egypt—from what did they suffer there.

Concerning the Maror, it is written in the Haggadah, “This Maror we are eating, what is it for? For the lives of our fathers in Egypt were made bitter by the Egyptians, as it was said, ‘And they made their lives bitter with hard work … which they made them do hard labor.’”

We should understand what “And they made their lives bitter with hard work” means. What is it in the work of the Creator? It is known that the work of the Creator is when we work for the sake of the Creator, when we are rewarded with adhering to the Life of Lives. Precisely when we work in order to bestow, this is the time to receive the delight and pleasure that the Creator created in order to do good to His creations. This means that the salvation of the Lord comes into the vessels of bestowal.

We should make two discernments concerning the entrance of the abundance into the vessels of bestowal: 1) The abundance comes in order to create vessels of bestowal. 2) The light that comes once he has vessels of bestowal.

This means that when one wants to walk on the path of bestowing contentment upon one’s Maker and not for one’s own sake, the body resists with all its might and does not let him make any movement. It takes away from him all the motivation and strength that he had in order to do things for the Creator.

When a person sees the truth as it really is, when he sees how immersed he is in self-love and there is not a spark in his body that will let him do anything in order to bestow, in that state a person has already achieved the truth, meaning he has come to the recognition of evil. At that time, he has no way to help himself, and there is only one advice: to cry out to the Creator to help him, as it is written, “And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.”

This is the meaning of what was said, “He who comes to purify is aided.” The Zohar asks, “With what?” It replies, “With a holy soul.”

It follows that the meaning of “And they made their lives bitter” means that they did not let them work in order to bestow, which yields Dvekut [adhesion] with the Life of Lives. Instead, the Klipa [shell/peel] of Egypt and Pharaoh governed the children of Israel with their governance of self-love so they could not do anything against the Egyptians’ will. This was the exile—that they wanted to come out of this exile but could not.

Accordingly, the meaning of what is written, “And the children of Israel sighed from the work,” which work are we speaking of? It means that it is from the work of the Creator, that this is called “hard work,” since it was difficult for them to work in order to bestow because the Egyptians and Pharaoh, King of Egypt, installed in them their thoughts and desires.

In other words, since the Klipa of Egypt is primarily self-love, the Egyptians ruled over the people of Israel so that the people of Israel, too, would walk in their way, called “self-love.” It was difficult for Israel to overcome these thoughts. This is the meaning of what is written, “And the children of Israel sighed from the work.”

That is, while they were walking on the path of the Egyptians, which is in order to receive, the body gave them fuel and it was not hard for them to do the work of the Creator. It is known that the Egyptians were servants of the Creator, as our sages wrote about what is written (Tanchuma, Beshalach), “And he took six hundred carriages”: “(And should you ask) From where did Egypt have livestock, for it was said, ‘And all the livestock of Egypt died,’ it was from those who fear the word of the Lord, as it is written, ‘The one among the servants of Pharaoh who feared the word of the Lord made his servants and his livestock flee into the houses.’” From here they said, “He who fears the word of the Lord will cause Israel’s failure.”

RASHI concludes from this: “Rabbi Shimon would say, ‘The purest among the Egyptians, kill; the best among the snakes, smash its brains.’” It therefore follows that the hard work that they had was work in the field, for a field is the holy Shechina [Divinity], as it is known that Malchut is called a “field.”

It was difficult for them to take upon themselves the burden of the kingdom of heaven in order to bestow, but the Egyptians wanted them to do the holy work in order to receive. They let them think that this is called “He who fears the word of the Lord.”

However, from here, from this discernment, came Israel’s failure, meaning to those who are Yashar-El [straight to the Creator]. They wanted all their work to be only for their own sake, and from this emerged the failure.

That is, the failure was primarily when the Egyptians spoke to Israel in the language of fearing the Creator. From this language emerge all of Israel’s failures. Had the Egyptians spoke the language of the secular, the people of Israel would have fled from their influence for sure if they had come to them with their thoughts and wishes.

Now we can interpret what is written (Exodus), “And the Egyptians enslaved Israel BaPerech [with hard work].” Our sages said, bePeh Rach [with a soft mouth]. We should understand the meaning of “soft mouth” in the work of the Creator.

As was said above, the Egyptians spoke with thoughts and desires that we must serve the Creator, but in order to receive. This is called a “soft mouth.” That is, the body agrees more to do the holy work with the intention to receive, and there is no need to aim to bestow.

It follows that with these words they caused Israel to have hard work while assuming the burden of the kingdom of heaven, and for this reason, everyone in Israel said that the holy work, in order to bestow, is very difficult.

For this reason, the Egyptians imparted upon them thoughts that it is better to work in order to receive, that in this way they would see that each day they are progressing in good deeds. But in the work in the form of Israel, they see for themselves that it is difficult. And the evidence of this is that they see no progress in the work.

It follows that a “soft mouth” means that they make Israel think that if they follow their way it is easier work. This is called “soft,” meaning that it is easier to advance in the holy work.

With these complaints, the Egyptians made their lives bitter with hard work, for they would always explain to Israel that the work of Israel is called “hard work”, and it is not for them.

“With Homer [mortar]” means that the Egyptians explained to Israel the Humra [severity] of bestowal, whereas the work of Egypt will always be white, meaning they will feel no darkness in the work and the body will agree to this work. This is called “Levenim [bricks],” meaning that the work of Egypt is always regarded as Levanim [white], without any stains or dirt, but they will always be perfect. By this they made it really difficult for Israel to work for the Creator.

In other words, the hard work extended from the Egyptians always telling them about the Homer [severity] in the work of bestowal, and the Levenim [bricks] that there are in this work, and the fear of the Egyptians.

It was said that from the one who feared the Lord extended Israel’s failure. This means that from this extended to them the hard work in the field, meaning in the kingdom of heaven that they wanted to take upon themselves but could not.

It is from here that Rabbi Shimon says of “He who fears the word of the Lord”: “The purest among the Egyptians, kill; the best among the snakes, smash its brains.” We should interpret the words of Rabbi Shimon, “The purest among the Egyptians, kill.”

That is, what the Egyptians say is pure, kill, since our sages said, “He who comes to kill you, kill him first.” In other words, that which the Egyptians tell you is pure, that this path is fit to walk in, know that he wishes to kill you from spiritual life. Therefore, kill these thoughts.

“The best among the snakes, smash its brains” means that if the snake, which is the evil in man, advises you that this path is good for you, and makes you clearly see in the way that the serpent came to Eve, do not argue with it, but smash its brains. That is, all the intellect that it explains, smash that intellect. In other words, we must go above reason.

Now we will explain the meaning of the Matza [Passover’s unleavened bread]. In the work, we should interpret the word Matza from the word Meriva [strife], for the “Massah and Meriva, and for the quarrel of the children of Israel, and for their trying the Lord, saying, ‘Is the Lord among us, or not’” (Exodus 17:7).

The translation [into Aramaic] says about Meriva, “The Matza [strife] is because the children of Israel strove.” It follows that Matza comes from the word “strife,” meaning that the people of Israel had a quarrel with the Creator over why He made it so difficult to work in order to bestow, and why, even though they try to come out of Egypt’s governance, not only are they not advancing, they see that they are even regressing.

In other words, they were tasting bitterness in the work, which caused them to quarrel with the Creator, and a strife is called Matza. We see that over such a complaint, the people of Israel quarreled with Moses, meaning when they saw that when they began to work for the sake of the Creator they had become worse, as it is written (Exodus 5:21), “And they said to them, ‘May the Lord look upon you and judge, for you have made our scent odious in Pharaoh’s eyes.’”

These complaints that they said to Moses, Moses said to the Creator, as it is written, “And Moses returned to the Lord and said, ‘O Lord, why have You brought harm to this people? Why did You send me? Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not delivered Your people at all.’”

We should interpret their complaints to Moses. When they said, “Will see and judge,” it means that they quarreled with Moses, since Moses told them to believe in the Creator, so they went out of the body’s control. Pharaoh King of Egypt controls the body, and he afflicts the Kedusha [sanctity/holiness]. They began to work in mind and heart and saw that the body, which is Pharaoh, began to govern them. That is, everything they wanted to do in the work of the Creator, the body resists it vigorously.

Before they began to walk in Moses’ way, they had strength in the work. But now, everything they do, the body loathes. This is the meaning of what is written about Moses, “for you have made our scent odious in Pharaoh’s eyes.” In other words, our body loathes our spirit in the work of the Creator once we begin the path of bestowal.

Afterward, Moses went to the Creator with the complaints of Israel, who quarreled with Moses over bringing them the message from the Creator. It is written about it, “And Moses returned to the Lord and said, ‘Why have You brought harm to this people? Why did You send me’” (meaning what are the complaints)? He said, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not delivered Your people at all.”

“Ever since I came to the children of Israel” means to their bodies, which are called “Pharaoh.” “To speak in Your name” means that everyone will begin to work for the sake of the Creator. This is the meaning of “in Your name.” It stands to reason that since everyone wants only the truth, for is there anyone who is a fool and wants to walk on the path of falsehood? Rather, indeed everyone wants the truth, as always when knowing that someone is lying, no one wants to listen to him.

But here they said, “Why is it that when Moses came and told them to walk on the path of truth, the body, which is called ‘Pharaoh,’ makes our scent odious when we begin this work?”

For this reason, they had grievances against the Creator over becoming worse now than before Moses came to them as the Creator’s messenger. He wanted to deliver them from exile, so why are they seeing now that they are going deeper into exile, that Pharaoh controls the body more forcefully and with more intellect, making them understand each time with a different argument? It follows that Israel’s situation prior to Moses’ coming to them as a messenger of the Creator was better in the work. Now, however, they see that their bodies, which are regarded as “Pharaoh,” have complete control over the children of Israel.

That is, where there should have been high spirits from knowing that they are walking on the path of truth, the opposite occurred. In the eyes of the body, which is called “Pharaoh,” what spirit did they have? It is written about it, “for you have made our scent odious in Pharaoh’s eyes.” The body was telling them, “What spirit is there in the work of bestowal?”

Making the scent odious means a bad smell that is impossible to tolerate. This means that they could not stand this mindset and wanted to escape the way one runs from stench. That is, instead of the work on the path of truth bringing high spirits so that a person will want to stay forever in that mindset, the opposite occurred here. From the work of bestowal, they received a mindset of stench, meaning that they wanted to escape that mindset and could not stand it for even a minute. It is as was said to Moses, “for you have made our scent odious.”

Moses brought Israel’s grievances to the Creator and asked Him, “Why have You sent me?” The Creator replied to Moses, as it is written, “And the Lord said to Moses, ‘Now you will see that which I will do to Pharaoh, for with a mighty hand he will send them.’” The answer to why He has made the work of bestowal so hard was that He wanted the mighty hand to be revealed, as it is written, “for with a mighty hand he will send them, and with a mighty hand he will drive them out of his land.”

In which way is a mighty hand necessary? It is precisely when the other party resists with all its might. Then it can be said that we must use a mighty hand. But if the other party is weak, it cannot be said that it requires a mighty hand to deal with it. It is as the allegory that Baal HaSulam said, that normally, when two people are disputed, sometimes they move into a fist fight. The one who sees that he cannot overcome the other takes a knife against him. When the other one sees that he has a knife, he takes a pistol, and when that one sees he has a pistol, he takes a rifle, and so forth, until the other one takes a machine gun, and if he has a machine gun, the other one takes a tank. However, we have never heard that if someone takes a stick and wants to hit with it, the other one takes a tank to fight the one who took the stick.

It is likewise in the work. It cannot be said that we must go against Pharaoh with a mighty hand if Pharaoh does not resist very strongly. And since the Creator wanted to show him a mighty hand here, the Creator had to harden Pharaoh’s heart, as it is written, “for I have hardened his heart, and the heart of his servants, that I may set these tokens of Mine within him.”

However, we should understand why it is written that the Creator hardened Pharaoh’s heart because the Creator wanted to set those tokens so that the name of the Creator would become known. Is the Creator deficient? Does he need others to know that He can set tokens and signs? Also, what does it imply to us in the work that we should know this for generations?

According to what Baal HaSulam said about the question that Abraham asked after the Creator promised him (Genesis 15:7), “And He said to him, ‘to give you the land to inherit it.’” He asked, “How will I know that I will inherit it?” “And He said to Abram: ‘Know for certain that your descendants will be strangers in a land that is not theirs, and they will be enslaved and afflicted four hundred years. …And afterward they will come out with many possessions.’”

He asked, what is the answer to Abram’s question, “How will I know that I will inherit it,” meaning what is the meaning of what the Creator replied to him?

Answer: “Know for certain that your descendants will be strangers … and they will be afflicted. …And afterward they will come out with many possessions.” He asked, “The text implies that the answer was satisfactory, since Abram did not ask further, and we see that Abram’s way was to argue with the Creator, as in the case of the people of Sodom when the Creator said to Abram, ‘The outcry of Sodom and Gomorrah is indeed great.’”

But here, when He told him, “Know for certain,” he was pleased with the reply.

He said that since Abraham saw the magnitude of the inheritance that He had promised to his sons, Abraham thought according to the rule that there is no light without a Kli [vessel], meaning there is no lack without a filling. He did not see that the children of Israel would need such high degrees and attainments in the upper worlds, which is why he asked the Creator, “How will I know that I will inherit it,” since they haven’t the Kelim [vessels] or the need for the great inheritance that You are showing me that You will give to my sons; they haven’t the need.

To this, the Creator replied to him, “I will give them a need for the lights, just as I will give them the lights.” In other words, the Creator will give them both the lights and the Kelim. Do not think that I bestow only the abundance. Rather, I bestow upon them both the need, which is called Kli, and the abundance. This is called “lack and filling.”

By the people of Israel being in exile in Egypt four hundred years, which is a complete degree of four Behinot [discernments], by being in exile in a land that is not theirs, meaning that the Egyptians will impart Israel with a desire for self-reception, a desire that does not belong to Kedusha, which is called Eretz [land], from the word Ratzon [desire], and their wanting to escape that desire, when I make them unable to come out of that governance by themselves and see that only the Creator can help them, and they will have no other choice but to ask Me for help, it is as our sages said, “He who comes to purify is aided.” And The Zohar says that the help is that they are given a holy soul. By the many prayers when they seek the Creator’s assistance, they will receive a higher degree each time, and by this they will have a need to ask of the Creator. This will cause them to ask of the Creator and receive a higher degree, after which I will be able to give them the inheritance.

Thus, the Creator deliberately made them unable to overcome, so they would have Kelim.

It follows that the hardening of the heart was done to Pharaoh in order to make room for a need for the upper lights. If they did not have hard work, they would not have the need for the great lights.

One who is going to fight against someone, with the hand or with a stick, the other has no need to use a tank or a cannon against him. For this reason, in order for the lower ones to have a need to receive great lights, they must be faced with strong Klipot [shells/peels], which a person must draw great lights in order to break. Otherwise, he would be content with little. It follows that Pharaoh’s hardening of the heart causes them to draw great lights.

By this we will understand what we asked, “Did He set the tokens in order for the nations to know that the Creator can do miracles and wonders? That is, did He make the hardening of the heart in order to be respected? Does the Creator have grievances against His creations, meaning does something against the will of the creatures? After all, the whole purpose of creation is to do good to His creations, and here it turns out the opposite, that He made the hardening of the heart to the creatures so everyone would see His greatness, that He is almighty.

Now we can understand this simply. Pharaoh and Egypt refer to the governance of the will to receive that is in the creatures. In order for the creatures to need to receive the high degrees that the Creator has prepared for them, and our sages said that by their being unable to overcome their will to receive, they will awaken to Dvekut with the Creator, which came to them by merit of the patriarchs, to whom the Creator promised that their children would be rewarded with the delight and pleasure that He has prepared for the creatures, for this reason, He made the hardening of the heart, so that they would need to ask the Creator to help them. His help comes, as The Zohar says, by bestowing upon them a holy soul.

It follows that all the overcoming is that they draw a little bit of illumination from above. By this they will eventually have Kelim, meaning a need for the inheritance that the Creator promised to the forefathers. It therefore follows that the verse, “that I may set these tokens of Mine” is not for the sake of the Creator, but for the sake of the creatures. It means that through the hardening of the heart that He does to Pharaoh, where the body becomes more assertive each time and does not let a person work in order to bestow, but since man yearns for Dvekut with the Creator, he must try to make greater efforts each time or he will not be able to defeat it. And in order to receive greater powers, the only counsel is to pray to the Creator, for only He can give him the required forces.

The forces of the Creator are as said above: The spiritual force that the Creator gives him each time is called a “soul,” the “light of Torah.” This means that each time, he receives the “letters of the Torah” according to the overcoming that he needs to perform. This is called “that I may set these tokens of Mine.” Meaning, in order for the letters of the Torah to reveal to Israel, He must create in them a need. This is the meaning of the Creator giving the hardening of the heart for the sake of the creatures.

Accordingly, we can understand what we said above, that we need upper abundance for the making of the Kelim, meaning to have Kelim fit to receive the upper light. This assistance is regarded as the light coming to make Kelim of Kedusha, which will want to work in order to bestow, as in, “He who comes to purify is aided.”

Once he has obtained the Kelim that want to bestow upon the Creator, the abundance comes as abundance and not in order to make Kelim.

In that respect, when he has a desire for the Creator, he no longer needs the hardening of the heart in order to receive the light of the Torah, since according to the rule, when a person works for his own sake, a different thought comes to him—that from here, too, from this pleasure, called “the pleasure of rest,” you should not deny yourself. It follows that the pleasure of rest causes him not to have a need for higher degrees. Instead, he is content with less. This is why the Creator had to give the hardening of the heart, meaning that he sees that he cannot do anything for the Creator, that as long as he has not qualified his Kelim to work in order to bestow and he is still in self-love, they give him satisfaction in the little bit of work for the sake of the Creator with which he was rewarded. Since he feels that he is working for the Creator, he is satisfied and cannot yearn for higher degrees. It follows that there was no room for the revealing of the letters of the Torah.

For this reason, each time he receives some help from above and then descends from his degree once more and wants to enter the Kedusha, he must receive help once more. It is as it is written about Pharaoh in the plague of the hail: “And Pharaoh sent and called for Moses, ‘The Lord is the righteous one, and I and my people are the wicked.’” Afterward, it is written, “Come unto Pharaoh, for I have hardened his heart that I may set these tokens of Mine within him.”

That order continues until he corrects his Kelim that belong to his degree, and then begins the order of the coming of the lights.

However, when he has been rewarded with Kelim of Kedusha and wants only to bestow upon his Maker, he does not say, “Now I am saying that I have already given you a lot and now I want to rest a little bit because I need to receive for my own sake, too.” Instead, one who has only the desire to bestow does not need to be given hardening of the heart, as when he is making the vessels of bestowal, since he has no interest in this. One who has been rewarded with the desire to bestow wants only to bestow upon the Creator.

It therefore follows that when a person has only the desire to bestow and he wants to bring contentment to the Creator, he begins to think what the Creator needs that he can give to the Creator, which He does not have. Therefore, he decides that the Creator has no lacks except that He has created the world with the intention to do good to His creations, for the creatures to receive from Him the delight and pleasure. For this reason, he asks the Creator to give him the delight and pleasure because this can be said that He needs—for the lower ones to receive from Him the great lights that have been prepared for the creatures. From this we can say that the Creator enjoys.

But if the lower ones are unable to receive the light of Torah, called “letters of the Torah,” it is as though there is a lack above. This is the meaning of what our sages said (Sanhedrin 46), “When a person regrets, what does the Shechina [Divinity] say? ‘My head is heavy; my arm is heavy.’” Thus, when is there contentment above? Only when the creatures have delight and pleasure.

For this reason, at that time there is no room for hardening of the heart. Rather, the time when hardening of the heart must be given from above is only for the purpose of making vessels of bestowal so that one can receive delight and pleasure, which is in order to “set these tokens of Mine.” We should interpret that this refers to letters, for letters are called Kelim. That is, in order for a person to have a need, called Kelim, there needs to be a hardening of the heart, as it is written, “that I may set these tokens of Mine.” But once he has the Kelim, there is no more a need for the hardening of the heart.

Now we can understand what we asked about the connection between Passover, Matza, and Maror [bitter herb], as Hillel did at the time when the Temple stood, and said it was to keep what was said, “they shall eat it with unleavened bread and bitter herbs.”

We asked what this implies in the work of the Creator. According to the above, it follows that the essence of the purpose of the work is to achieve Dvekut with the Creator. Because of the disparity of form within us due to the will to receive that was imprinted in us, the creatures became removed from the Creator. This is mainly what we must correct.

However, the question is, “How do we correct this, since equivalence of form is about bestowing and not receiving, and how can we go against nature, since the body has its own nature?” The answer is through the power of Torah and Mitzvot.

If the creatures were to receive the force of bestowal easily, they would settle for this, since they would feel that they are already giving and they would have no need to reveal the letters of the Torah, as was said, “that I may set these tokens of Mine,” for the Creator wants to reveal to them the Torah as the names of the Creator.

But from where will they take the need for this? After all, once they have prevailed over the will to receive and want only to bestow upon the Creator, they already have Dvekut. What else do they need? Also, it is known that there is no light without a Kli, and no filling without a lack. So, what did the Creator do? He gave the hardening of the heart so that a person will not be able to overcome the evil in him by himself, but will need help from the Creator, as was said, “He who comes to purify is aided with a holy soul.”

Concerning the soul, it is written in the book A Sage’s Fruit: Letters of Baal HaSulam: “There are five discernments in the soul, and they are called NRNHY. In the NRNHY, we make two discernments: 1) lights, 2) Kelim. We obtain the Kelim of the NRNHY by observing the 613 Mitzvot [commandments] of the Torah, and the seven Mitzvot of our great sages. The lights of NRNHY are the essence of the Torah, and the light clothed in the Torah is Ein Sof [infinity]. It follows that the Torah and the soul are one, but the Creator is Ein Sof who is clothed in the light of the Torah that exists in the above-mentioned 620 Mitzvot. This is the meaning of what our sages said, ‘The whole of the Torah is the names of the Creator.’ This means that the Creator is the whole, and the 620 names are pieces and parts. These parts are according to the steps and degrees of the soul, which does not receive its light at once, but gradually, one at a time.”

From this we see that the Creator has made it so that man will not be able to overcome the evil by himself but will need the Creator’s help. But there is a state of in-between, meaning that this causes one to taste bitterness in the work because the body does not let him work in order to bestow. This causes him to quarrel with the Creator over why He has created a body that is so bad that he is utterly incapable of exiting the governance of evil, called “will to receive for himself.” When all the Kelim that a person needs to complement himself are completed, so as to have a Kli in which to hold the blessing, he begins to feel the salvation of the Creator, meaning that he feels on himself the nearing of the Creator.

By this we will understand the connection between Matza, Maror, and the Passover offering. Through Matza and Maror he obtains the real need for the letters of the Torah. That is, only through Matza and Maror does a need for the Creator’s help form within him, and His help is through the soul, regarded as “The Torah and the Creator are one,” as was said in the book A Sage’s Fruit.

When he has the need, the Creator brings a person closer, and this is called “the Passover offering,” when the Creator passes over all of his flaws and brings him closer to be rewarded with the purpose of creation.

M. Laitman: (01:03:33) Thank you, Reader. Indeed, it's a complete article. 

Question (Petah Tikva): (01:04:36) The last question, the last sentence, it's written, when he has the need the Creator brings a person closer. What is a need?

Student: A need is a lack that the person wishes to feel?

Student: This is called the Passover offering, when the Creator passes over all of his deficiencies or flaws and brings him closer to be rewarded with the purpose of creation. 

M. Laitman: Yes.

Student: When does the Creator pass over all the deficiencies of a person? 

M. Laitman:. The person only feels the results. Until then, he doesn't know when. 

Student: (01:05:15) What is the condition for that in which the Creator will pass over the deficiencies?

M. Laitman: If the deficiencies or flaws, from the side of the person, would be correct deficiencies then you could say that they are ready. The Creator can respond to them.

Question (Petah Tikva Center): (01:06:11) Does this process always return on itself?

M. Laitman: Yes, but it repeats in different forms, different manners. But fundamentally, this is how it is. 

Student: Meaning a person, somewhat, wants to come to bestow. He sees it's impossible, he comes to this Maror, he fights with the Creator. Then he has this deficiency and then gets help?

M. Laitman: He turns to the Creator. 

Student: He turns to the Creator, yes. Then gets help, he finishes that degree, and then he starts anew?

M. Laitman: Well, but it's not felt as new. Well, let's put it this way: It's like when we play with something. It's true, I have the ball, I pass it on to you, you pass it on to me, I pass it on to you. If you tell someone, I mean, what kind of an action is this? It's the same. But this is how we feel it. 

Student: I want to ask about that, because he writes here that whoever is in bestowal has no hardening of the heart, he has no need for a hardening of the heart. Is that the aspiration, to be in a state where we have no need for a hardening of the heart?

M. Laitman: He's already in, in order to bestow.

Student: Yes. 

M. Laitman:. He doesn't have the hardening of the heart. Where does the hardening of the heart come from? Because you want to receive, and you're being given a small part that you do receive, and you remain empty. Once again, you perform certain actions, you perform certain actions and it takes you a lot of time and effort until you are able to raise your deficiency, because it's a dirty deficiency, let's call it this way. It turns out that until you raise your deficiency, and you want to get rid of it, that's it, this is how. 

Student: Then, in the next degree, he gets another new desire, which will be greater. So again, he'll have the hardening of the heart, really?

M. Laitman: Yes, but by this, you receive an understanding, an awakening, the knowledge that this response is the right response, it is the right response. The fact that what you feel is, actually, the answer to your efforts, this is how it works.

Student: (01:09:46) How can the body give a person fuel? 

M. Laitman: The body can provide a person with fuel by giving him certain importance in the work, a certain taste in the filling, that's it?

Student: There are seven Mitzvot that we need to do in order to receive NRNHY, what are they? 

M. Laitman: No, the seven commandments, it's necessary in order to rise to a degree where we begin to accept the Mitzvot, the commandments, as a filling. It's unrelated to what we're studying now about the holiday of Passover. 

Question: (Petah Tikva Center): (01:11:14) You said to the friend at the beginning of the lesson that we need to reveal the correct deficiencies, what are correct deficiencies? 

M. Laitman: Correct deficiencies, that, we will discover the same deficiency as what Rabash, the author of the article, wants to reveal to us, to pass on to us.

Student: Are there deficiencies that he wants to pass on to us, do they come, seemingly, through the friends? 

M. Laitman: Yes and no. 

Student: Because they always tell us that we need to reach a state where we need to fill the deficiencies of the friends, not my own deficiencies. I need to care about filling the friends' deficiencies, first and foremost?

M. Laitman: But the fact that you want to fill the deficiencies of the friends, by this, you actually fill your own deficiency. 

Student: How do I know if the deficiency is correct or incorrect if I first look at the deficiency of the friend?

M. Laitman: Because this deficiency is in order to bestow, for you.

Student: Yes.

M. Laitman: This is why it is correct, this is what is revealed to you, that this is what you need to fill.

Student: Is the help of the Creator on the path, is that a screen that He gives me? A stronger and stronger screen over a stronger and stronger Aviut? That He lets me overcome more and more states? 

M. Laitman: The fact that we overcome the disturbances, seemingly coming from the Creator, that He presents to us, this is what brings us to the screen.

Question (Petah Tikva Center): (01:13:29) You spoke about a game, and there is this feeling that Rabash wants to give us the rules of the game that the Creator is playing?

M. Laitman: Yes. 

Student: How important is it that we understand this format of the game? That we will be active players in it? 

M. Laitman: Of course it is desirable that we will understand it, connect with it, and feel the game that He is giving us, that's it. 

Student: The state you haven't come out of, Egypt, how can you be in contact with the Creator? Let's say that now He is burdening Pharaoh's heart.

M. Laitman: Yes?

Student: So, you can identify in Egypt with Moses and let him suffer, like Rabash says?

M. Laitman: Sort of, yes.

Student: That helps a person in the process to understand what? 

M. Laitman: Yes, yes.

Student: A person who understands the game, the laws of the game better but what does that help him?

M. Laitman: He understands, he understands better. He puts his desire and his reaction toward the Creator, and this is how he advances more.

Question(Petah Tikva Center): (01:15:11) I want to continue this game, because Rabash wants to pass something to us. Me too, I feel that actually Rabash is saying that there are two types of despair: That the Creator, actually, wants us to reach despair from our forces. And Pharaoh is doing everything so we will be despaired of the work and run out. Now, there's a feeling that as long as I'm in Rabash's game, and he takes us through this process, so that's the field, that's the game court. I'm only a result, like you said, a person is a result, he just feels what's going on with him. But the court, actually to understand, that the Creator will take us through this process to be despaired of our own forces, we just need patience.

M. Laitman: Not only patience, we still need to try to get into the game and play. To, really, accept this game that the Creator is showing us. That, in a different place, he gives an example that one comes with his force. So, the other one has to come with his own force, too. And then if someone takes a stick, then he takes a stick against him. If one takes a tank, then the other takes a tank against him, etc. 

Question (Petah Tikva Center): (01:17:15) He writes that every overcoming by a person brings a bit of an illumination from above. Before he wrote that against a strong Klipot, you need a strong illumination. How to draw a strong illumination?

M. Laitman: Through labor together with the friends.

Student: What's the difference between a big illumination to overcoming? Or is it personal overcoming and a strong overcoming is by the whole Ten? 

M. Laitman: It's impossible to explain, try.

Question (Petah Tikva): (01:28:11) It's an exceptional article, how Rabash leads us here. That you, actually, feel all the states and all the moments of great despair by the will to receive, on one hand. On the other hand, towards the end, like a relief that there is a path. There's a part here that grabbed me, he says that the Egyptians are talking to us in words of holiness and that's the most dangerous place to be in. How not to fall into that place that the Egyptians are speaking words of holiness and using it only for the will to receive? 

M. Laitman: Let's hope that we will hold on to each other and not fall.

Student: It's only holding on to each other because a person for himself, it's easy to fall into that?

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:19:19) I want to ask about a person’s mood. Rabash writes we want, or we succeed to be a bit in bestow, so we are in a bad mood, like stench, he writes. That, the one who walks the path of truth constantly has to be happy. 

M. Laitman: Yes? 

Student: There's, also, the article that he writes that we can only help each other in good spirits and good mood.

M. Laitman: Yes.

Student: How to give the correct good mood to the friend, how to do it correctly? That, we really invite a force from above to give us a good mood at any time. 

M. Laitman: And then what, we will fly among the clouds? We can't ask this way, where is our work, our labor, where will a person be in general? We have to understand that a person is a discernment that comes from below and from above, from both directions. And when they connect between them, light dresses in the vessel, for example. Then it pertains to a person's reality, then a person seems like a created being. Therefore, we need to think more of how we discern a person.

Question (Petah Tikva Center): (01:21:16) When I'm trying to give a friend a good mood, so I also get in a good mood myself. Is that okay because we know from experience that if you try to make your friends happy, you will become happy. How to do it correctly so that you won't get in a good mood from the wrong things.

M. Laitman: For this, you need a screen, for this you need a screen, otherwise you'll begin to convey the strength in order to receive.

Student: That's exactly the question. 

M. Laitman: I understand that that's the question. So, we'll see it in the future.

Student:  Can I keep asking about it?

M. Laitman: Ask. 

Student: Also in this article, and also the previous ones, he says that the work in clay and with the bricks. That, you feel how difficult it is and hard. On the other hand, he says that sometimes he explains on the good side, that there's a justification, and we should be in good spirits that we're coming closer to the Creator. Here, he says that it's the Egyptians' quality. He says, no, you go in a state that isn't difficult, work when it's easy, that's the right work. 

M. Laitman: Yes. 

Student: How to use these bricks? 

M. Laitman: Through the power of the group, through the power of the group.

Student: How exactly do you build this? 

M. Laitman: Talk to the friends and see, everyone has this work, everyone has this problem. If we connect, we can take from this all the forces to bring themselves out from this pit. 

Reader: Maybe friends that came from overseas have questions. Friends came from abroad, maybe they want to ask.

M. Laitman: To whoever came from overseas and has questions, please ask. Yes. 

Question (Petah Tikva Center): (01:23:53) When will all the letters of the Torah be revealed? 

M. Laitman: When they are done, when they're all revealed, it'll be the end of corruption.

Student: When?

M. Laitman: It depends on humanity, it depends on humanity. 

Student: Can we affect it, influence it?

M. Laitman: Yes, we can influence it, yes. We can influence it, seriously, by demanding, asking, praying to the Creator. He is the only one who can give us such strength, such thoughts, desires, help, etc. And when we receive the strength, we will be able to approach all the letters of the Torah. And we’ll also know in what order to go, what to correct, and what to fill. In this way illuminate all the letters of the Torah. 

Question (Petah Tikva Center): (01:25:32)  In the beginning of the article it says that the sons of Israel sighed from the work and their cry went up. Those are the conditions we need? 

M. Laitman: In principle, yes. 

Student: The fact that they sigh, that's clear that you're lacking something. That cry to the Creator, what needs to happen? Where does that come from, where does it burst out of?

M. Laitman: From a feeling of helplessness. When they want to connect in order to succeed in obtaining the filling from the Creator through their efforts. But they see that they can't do it, from this also comes that outcry. Like someone who's drowning in the sea, he can't do anything other than cry out for help.

Question (Petah Tikva Center): (01:26:55) This war with the ego that you have the stick and the tank. There's a state that they take your forces away, then they give more forces, and more forces are taken away. How to prepare yourself correctly to such a state, where to take the forces from? 

M. Laitman: In the end, you just lie down and can't do anything, only the friends. If they can come to your help to revive you.

Student: I can't even pray, of course.

M. Laitman: Of course, of course not.

Student: The friends need to feel me? 

M. Laitman: You’re with them in some way so they are somewhat connected to you somehow. They are receiving from you, through you, some signs from the Creator.

Question (Petah Tikva Center): (01:28:32)  It's written that the mistake, or the malfunction, was when the Egyptians were speaking to Israel in the language of the fear of the heavens. That, in that language, all the mistakes happened to Israel. So, the friend is asking what language were the Egyptians speaking to Israel? 

M. Laitman: The Egyptians wanted to speak to Israel in a language; they couldn't speak in the language of holiness, that's obvious. What was left for them, I think, is only the language of Klipa, the shell, the language of reception.

Student: It's written in the language of the fear of the heavens so what is that language of the heavens? The fear of heavens that they were speaking in.

M. Laitman: The Egyptians? 

Student: That's in the text, Rabash wrote that they were speaking to Israel in the language of the fear of the heavens. In this language, all the mistakes happen to Israel.

M. Laitman: Yes, that if the Egyptians try to do something like Israel, in this, it takes out all the strength from Israel to correct anything, and to appear in equivalence with the Creator.

Student: As opposed to the language of the Egyptians, what language do we need?

M. Laitman: We need the language of bestowal. This is what we learn in the wisdom of Kabbalah, that's it. And know how we can express our desire to bestow. 

Student: Could it be that it's a language of bitterness? 

M. Laitman: Yes, that, too, is there. And the children of Israel sighed from the work, of course.

Student: Because it's against the ego? 

M. Laitman: The work is against the ego, of course. 

Student: That's why it needs to be bitter?

M. Laitman: Yes. We haven't reached these scrutinies yet. 

Question (Petah Tikva Center): (01:32:14) Throughout the whole article, I see that Rabash repeats this principle of the burdening of the heart and that, actually, builds a need for spirituality in a person. What is the burdening of the heart on their path, how is that expressed? 

M. Laitman: When the heart doesn't want to be flexible, it doesn't want to turn this way or that way, it insists on its own, and that's the main thing. If it tries to go either toward the Creator, toward the created being, to the will to receive, the will to bestow, in order to bestow, in some way. Try to do all kinds of movements to come out of his state but he's not like that. And this is what takes a person's energy away and pulls him out, like you pull a fish out of water. 

Student: What does it mean that the Creator is burdening the heart on the spiritual path, what in practice happens? 

M. Laitman: In practice, this is what happens. 

Student: I don't see how it builds a need, it seems the opposite, that it annuls a need for spirituality.

M. Laitman: No, it doesn't cancel.

Student: Explain to me, how does the burdening of the heart build a need for spirituality? 

M. Laitman: I am telling you, the burdening of the heart doesn't put the will to receive to death, it doesn't put the person to death. It just tires him so much, exhausts him, empties him, that he no longer knows what to do.

Student: How from this state does a need for spirituality come?

M. Laitman: The need remains but the need, plus him seeing his inability to reach spirituality, this limits his desire.

Student: Can you say that the burdening of the heart eventually cleanses all the dirt from the point in the heart, and emphasizes it?

M. Laitman: Exactly, we read about it.

Question (Petah Tikva Center): (01:34:59) If somebody talks to you in a holy language, how to know whether it's the Egyptians or not? What signs do you have that it's the Egyptians talking to you now?

M. Laitman: In order to bestow as Egyptians; in order to receive, it's the opposite.

Student: The holy language is? 

M. Laitman: The language of holiness is the language of bestowal. 

Student: It could be the Egyptians talking to you in the language of bestowal, how to know that it's them now? 

M. Laitman: You need to check if they are speaking in the language of bestowal or not, that's it. 

Student: How to check? 

M. Laitman: The check is when you hear and understand if you're already in that state where you can understand according to what you hear if they are speaking to you in bestowal or in reception. It's like listening to a person on the street, what does he want? He may be speaking to you this way or that way. 

Student: If we're speaking in a holy language, so that's the language of bestowal?

M. Laitman: You may hear it this way, when in fact it isn't. There are many more conditions about that, we will talk about it. 

Question (Petah Tikva Center): (01:36:31)  The ones who fear the Creator but work for Pharaoh. That means they're performing the commandments in order to receive? 

M. Laitman: Well, you can say so.

Student: If we take it to us, I don't want to speak about people who aren't on the path. Let's say, to come to a lesson, that's a commandment. 

M. Laitman: Yes.

Student: I'm doing it in many cases in order to receive, for sure, I know myself.

M. Laitman. So? 

Student:: Is that a malfunction for Israel, is that what it means? 

M. Laitman: Yes.

Student: It did bring me to the lesson. 

M. Laitman: Okay, through the path of falsehood, you're brought into correction? 

Student: What I'm trying to ask is if not an egoistic impulse, I wouldn't come to the lesson because eventually that's what brought me.

M. Laitman: Yes. 

Student: This serpent, this Pharaoh, you have to respect it. Is it doing something good? 

M. Laitman: Correct, the problem is that when you begin to respect it, you're selling yourself to it. 

Student: What does that mean? 

M. Laitman: You agree with it?

Student: If I come to the lesson, doesn't the light correct my intention? 

M. Laitman: There's no in the end, you have to be in the right intention.

Student: To understand that it brought me and then fight it? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:38:15) The right intention, does that mean that you bless the Torah in the beginning?

M. Laitman: Yes, this is the most important, why do you even approach the Torah?

Question (Petah Tikva Center): (01:38:48) In the simplest level, the Egyptians are the desires and thoughts that deviate me from the straight path. What does it mean to kill the Egyptian, I understand not to use it, what does it mean to kill?

M. Laitman: To kill the bad intention within you.

Student: Meaning just not to touch it? 

M. Laitman: It doesn't matter in what way you relate to it. That's it? 

Question (Petah Tikva Center): (01:39:39) He writes that the serpent came to Eve, so don't struggle with it, just break his brain. Why should we crush his brain?

M. Laitman: Because it's a big disruption on our spiritual work. 

Student: What's the scrutiny: Before we do an action, we scrutinize the yes, no, then we decide. Here, he says, don't even scrutinize, nothing. Why?

M. Laitman: It's already clear from all the previous discernments that you have to smash his brain. 

Student: What is the scrutiny that a state comes, and he scrutinizes, then he decides? That's not with the brain? 

M. Laitman: Yes.

Student: Here he says not to do it.

M. Laitman: After you come to work with the intention to receive, with the will to receive, then you have to determine where it is, what it is, and with what you work. 

Student: First you scrutinize, then when you see it's something intellectual, then you don't receive it?

M. Laitman: Yes.

Student: On the individual, it's clear, that I understand, on the level of the Ten, I find it difficult.

M. Laitman: This we still don't know. 

Student: On the level of the Ten, if we're trying to be all around to encompass, to accept situations that are problematic, the question is how do we know how to slice, to know where the limit goes, where should you be more soft?

M. Laitman: We will feel it, we will feel it. It's not like you can say, in advance, here it will be like this and here it will be like that, no.

Student: You can't determine it on the level of the Ten?

M. Laitman: No.

Student: He talks in the article about inheriting the land. 

M. Laitman: Yes?

Student: When he tells Abraham that your seed will be proselytes for 400 years, so he's satisfied. I wanted to ask about that, on a personal level, it's clear to us that we're here today, and if now the Creator decides to clothe upon us unpleasantly, so we'll be like good kids and press on the gas with all our forces. In the Ten, as a vessel, do we have an ability, without the Creator's interference, that external action will do on us? Can we move ahead, or do we have to, does it have to come?

M. Laitman: I didn't understand. 

Student: He tells Abraham that his seed will be in Egypt, and he calms down that the Creator will take them through a certain path.

M. Laitman: Yes?

Student: We, as a Ten, or all the Bnei Baruch, do we need to wait for such a promise that the Creator is going to take us through unpleasant states. Only then we will attain the good? Or, in our own forces?

M. Laitman: How are you going to receive the good if from every side you have you feel how much you are immersed in bad? 

Student: He wrote in the article that you won't aspire to a higher degree if you won't feel pressure. You can remain on the same degree unless there's pressure on you. The question is here, are we in a pleasant place and just waiting for the push of the Creator? 

M. Laitman: But we're getting this push from every article, from everything we do here.

Student: Can we supposedly skip over this pressure from the Creator? 

M. Laitman: This is how we go, basically.

Student: There's a force that can allow us to, that we ourselves will pull each other and create that inspiration?

M. Laitman: Yes, over time. And you'll begin to receive it. 

Question (Petah Tikva Center): (01:45:45) After the article, there was a feeling that there are actually two paths, building the essential vessel. One path is like the Creator promises, the path of suffering, the other is the path of faith. In a different article, he wrote that if they believe Moses, He wouldn't have to harden the heart. Meaning, in faith above reason, it's impossible.

M. Laitman: But this is impossible, theoretically it is. But practically.

Student: The whole group method is through this path.

M. Laitman:  No, so I didn't understand you. Try again. 

Student: For us, it's essential to build a vessel that we can receive pleasure. There's two ways to build this vessel, either in faith above reason or in the path of suffering. The group method aims us to receive this vessel in the good way.

M. Laitman: What does it mean, good way? 

Student: The fact that we can’t succeed, that's something else, how to aspire to that? But whatever happens, happens. 

M. Laitman: So? 

Student: This article is discussing that exactly. That there's a different path and choose that. That's what's written in the article, right? 

M. Laitman: Yes, yes.

Question (Woman Toronto 1): (01:45:15) Is there a difference between being rewarded with adhering to the life of lives and being aided with a holy soul?

M. Laitman: No, It's the same thing.

Question (French 1): Is it right to say that Israel holds the need for the correction in Egypt, and that means they have recognition of evil? 

M. Laitman: No, Israel are holding the vessel. They don't have the recognition of evil, no. Otherwise they would really be in the darkness.

Question (Holland): (01:49:48) What makes us go for the inheritance of the Land of Israel and take, let's say, the burden of the hearts every time again and again? What gives us this power to go for the inheritance of the lands?

M. Laitman: We are in a state that we cannot act otherwise. We are discovering that we are drawn toward the vessel, then we come out of it, and we are drawn toward the light. We come out of that and once again we're drawn to the vessel, and then once again we're drawn to the light. And then this way, through these states of start-stop, we basically, gradually come to a state where we do, where we carry out the program of creation.

Student: What gives us this power to keep on going because we're tired. Every time again we get this burdening. How do we keep going? 

M. Laitman: The Creator conveys strength to us if we can't rise to them higher than what it enables us, then we continue in this way until we despair. And then through the despair, through the outcry and the children of Israel aside from the work, etc., we come out of that state.

Student: How strong does our perception need to be of the inheritance of the land? 

M. Laitman: The more we, as much as we advance, we will advance toward the goal. We're not studying material that doesn't pertain to our correction. It's all within the correction.

Student: How do we truly strengthen each other that we can really go to further inheritance of the land. That we can come above every form of tire, that we can accept this burden again.

M. Laitman: As we have, we need to just read over and over again the articles that pertain to this topic, and this way advance.

Question (Türkiye 8): (01:53:17) How can we bestow upon the Creator?

M. Laitman:  How can we bestow upon the Creator? Just like the children who want to make their parents happy. That, they're concerned to know what the parents are expecting from them, and they're concerned in doing what the parents want from them, that's it.

Question (Latin 10): (01:54:32) Foreign in each degree there is a stronger and stronger fear. On the one hand, the fear of not exiting the control of Pharaoh ripens. On the other hand, there's the fear of not working for the sake of the Creator. What is the intensity of the fear that we should have in order for it to lead us to the degree of faith? 

M. Laitman: Which fear brings you to faith? 

Student: Yes, because on the one hand, there's fear of not exiting the control of Pharaoh. There's also the fear that we will not be able to come to bestow. How much fear should be accumulated in a person so he will reach the degree of faith?

M. Laitman: That, he feels that he must exit that fear and to enter, against his will, in working in bestow. And along with the friends, incorporate and do all kinds of actions that can bring him to incorporate in the forces of bestowal. Meaning, I must see in society that I'm in, I'm speaking about our society here. We don't have anywhere else to search how I can incorporate in each and every one in a positive way, a negative way. What I need to gather from each and every one, in order to have a complete desire to attain the goal.

Student: In other words, we have to come to a state where we feel a real need to be with the friends? 

M. Laitman: Yes, yes, that we attain as much as this condition of love your friends as yourself is a true condition.

Question (Latin 4): (01:57:20) At what moment does the Creator harden the hearts of the created beings? 

M. Laitman: I didn’t understand?

Student: When does the Creator harden the hearts of the created beings?

M. Laitman: When he sees that it's for their benefit. When they will bump into it like a wall before them. When they don't have anything to do except to cry to the Creator.

Student: How can we create a vessel of annulment, or an annulled vessel, which is very difficult to create? 

M. Laitman: You walk the path, and if you need, you'll see it, okay?

Question (Kyiv 1): In two places in the article, it's written that when there's already a desire to approach the Creator, he doesn't need for his heart to be hardened in order to receive the light of Torah. It's written there, that after he already has vessels, there is no need to harden his heart. How can we come to a state where we already have vessels for the Creator, vessels of bestowal, so we don't have to receive the burdening of the heart every time?

M. Laitman: We'll see you on the path.

Question (Latin 1): (01:59:22) The text mentions that one is not only rewarded with the annulment but also with the deficiency. 

M. Laitman: Ask again, please? Repeat, please.

Student: How does the deficiency for adhesion with the Creator, how can we place it above the desires of the body? How do we crown the desire for adhesion above the corporeal desires?

Reader: He wants to keep asking.

M. Laitman: That's through the society, the environment. That's the work, that is the work. 

Student: What's the relation I need to have toward the friends in the Ten so that they will be able to bestow upon me, so we can draw the light and advance on the path?

M. Laitman:That me and them will feel that we're in one vessel, in one body, in one desire. That we need to all implement it, together.

Question (Haifa 3): (02:01:23) It's written that the people of Israel work in hard labor, but it means soft heart. What is soft heart for us, soft mouth for us? 

M. Laitman: This work for us is that it started easy and then became hard, that they couldn't come out of it. That it attracted them in the beginning and then they had nothing to do against it, it only ran out. 

Student: The Creator deliberately confused us so that we have to make an effort? 

M. Laitman: Yes, not only to make the effort, but that we will invest a lot of our forces. And that we can't come out of it, and this attitude that we're investing and investing forces, then that will help us come out.

Question (Women MAK): (02:02:42) The helplessness, is it an expression of faith in the Creator? That He will finish the work and that we have to pray to Him?

M. Laitman: Repeat, please.

Student: On the one hand, the Creator gave us helplessness so we would annul before Him. On the other hand, He is giving us expressions of faith in Him, that He will finish the work. We simply need to pray to Him. Is this so? 

M. Laitman: Yes, do that.

Question (Women MAK 95): (02:03:46) There's a feeling that this article is, somehow, built in us, events that are hidden within us. It's as if everything becomes clear, everything that's written there. What can we do in order to go deeper into this article, so we open it more internally?

M. Laitman: In a group, you need to implement it all through your desire. Until it's not in your desires, in your group so it won't be ready for spiritual use. 

Student: You mean to read together with them?

M. Laitman: Read and want to feel it, how gradually it sinks into you, all these conditions. And you start seeing how according to these conditions, you change. And then you'll have a more serious attitude to your desire.

Question (French 1): (02:5:49) Where comes the need for Israel to be refined? 

M. Laitman: Where the need to be corrected or refined in Israel? From inviting upon them forces, and those forces come from in order to bestowal, forces of the Creator. That all in all, want to bring them to identify with Him. He works in them and, in this way, they start advancing to in order to bestow. 

Question (Woman Hebrew 1): (02:07:16) In the beginning of the lesson, you answered, you said that someone, you told someone that he simply needs to play the game.

M. Laitman: Yes. 

Student: I wanted to ask, my son went into Gaza, he's going into Gaza in a few hours. I can take pencils and paper, I can draw. You know, the game is, right now, that I'm going into tunnels. What can I suggest to him? 

M. Laitman: That he connected to his friends wherever he is, in a small group or a bigger group. To search, for himself, for friends that, together with him, can do actions, on the one hand. On the other hand, to take care of themselves, okay? 

Question (Petah Tikva Center): (02:09:04) My question is, the article mentioned the Holy Soul. It says, it says that when you have the Holy Soul, it also gives her to the letter of the Torah. This time when I came, I wanted to take the books that all the men and the Hebrews are actually reading. I have this desire to read, and I didn't know where the desire came from, but I really want to read. What is the holy letter of the Torah that this article refers to? 

M. Laitman: There's a spiritual force in them that connects a person to the heavens. And for sure, you can learn the language and understand it, and use it.

Student: Is it okay for me to take this book and put it in front of me, and just follow it through, even if I can't read Hebrew at this point in time, is that okay?

M. Laitman: Yes, of course. 

Question (Petah Tikva Center): (02:11:08)  I understood that the burdening of the heart builds the vessel up to the level of the outcry. It turns out that in the end, I do have to receive a filling in the deficiency. 

M. Laitman: You were going to be given a feeling that they were lacking a fulfillment, that's why they cry out. 

Student: Yes but after there's an outcry, the filling happens.

M. Laitman: Who told you that happens? Maybe it seems logically like that. 

Question (Petah Tikva Center): (02:12:11) We see from the article that we are playing with the Creator but out of necessity. Is there a way for our game to be in hastening it, some special intention or prayer for this? How do we make this path softer because the burdening of the heart is very difficult.

M. Laitman: It's pride towards the friends. In love of friends you can turn your path, or your spiritual development, you can do whatever you want by increasing the love between you and the group.

Student: Is there a special intention, love your friends as yourself, this is the intention?

M. Laitman: Yes. 

Question (Petah Tikva Center): (02:13:35) The complaint of Moses toward the Creator, that he made it worse for the people. Abraham, too, argued with the Creator regarding the people of Sodom. I have arguments and complaints to the Creator, every day, and I can't understand why people are fighting? Why there are all those floods and earthquakes, it hurts me. It hurts me for the people whose children are going into Gaza now. How can we help the world so that the suffering will not be. 

M. Laitman: You have to change yourself, you, yourself. So, you, in relation to all the other people, you'll see yourself as a good created being. That, you will explain to everyone that love is the highest quality that we can even receive from the Creator, and it will correct everything. 

Student: Love will cover all the crimes. Thank you

Question (Petah Tikva Center): (02:15:46) Contrary to the pain that the friend feels, we talked about it. Now, when I see the news, I feel something but when I move away from it, I have indifference toward it, no feeling toward what's happening. We scrutinize together what would be correct, to be incorporated too much in what is happening, emotionally, or indifference. It's like two sides, two extremes, what's the right attitude?

M. Laitman: Indifference is when you slice yourself away from the group, from the collective. With the desire to come closer, in a way, you want to come closer. And together with them create a common desire.

Student: How can we approach the world, through the Ten? 

M. Laitman: Only through them.

Question (Petah Tikva Center): (02:17:00) It's written that the vessels are in order to receive greater lights. What does it mean to play, does it mean not to receive, only to find deficiencies? The burdening of the heart is such a big desire that puts me down on my knees. I can't work in order to bestow with it, then I cry out in order to receive more strength. The Creator gives me this strength and elevates me above this desire. Does it not mean that this is the filling of the deficiency?

M. Laitman: Yes, that's how it's called. 

Student: This filling, does it mean He's given me a bigger desire of deficiency? What is this game with the Creator? 

M. Laitman: What does it mean to play or to act?

Student: You said we have to get into a game, that we can't float like angels, to fly. We have to be incorporated from below and from above. It turns out that we have to change our deficiencies or change our fillings. Or both?

M. Laitman: Yes, both. 

Student: Which here is the filling of the vessels through the lights? We're building vessels in order to receive greater lights?

M. Laitman: Yes, to reveal different shades of the light, greater ones. 

Student: This is called the filling? 

M. Laitman: That's the filling. Thank you.

Reader: (02:21:34) We’ll end with a song.