The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) April 16, 2025.
Part 2: Rabash. 815. Bo [Come]
Reader: We're now studying Rabash's article number 815, “Bo” - Come. The Article is in Hebrew, in the Pesach book. You can find it also in English on our website in the Arvut system and Sviva Tova. You can send us questions there, also live. Again, we are reading Rabash’s Article number 815, “Bo” - Come.
Reading: (00:31) 815. Bo [Come]
“Come unto Pharaoh, for I have hardened his heart and the heart of his servants, that I may set these signs of Mine within him.”
The interpreters asked about the words, “I have hardened”: Since the Creator gave him the hardening of the heart, meaning that the Creator denied him the choice, why is it his fault? They also asked about the words, “Come unto Pharaoh”: It should have said, “Go unto Pharaoh,” since “come” means “Let us go together,” meaning that the Creator will go together with Moses.
To understand the above, we should begin with what is written, “Our sages said, ‘One should always see oneself as half guilty, half innocent. If he performs one Mitzva [commandment], happy is he for he has sentenced himself to the side of merit’” (Kidushin 40b).
We should ask, 1) How can one say that he is half… while he knows about himself that he has more transgressions than Mitzvot [pl. of Mitzva]? 2) “If he performs one Mitzva,” they said that he has sentenced himself to the side of merit. But they said, “always,” meaning that even after he has sentenced himself to the side of merit, he should also see himself as half and half, so how can such a thing be said when he has already performed one Mitzva? 3) If he knows that he has more merits than iniquities, why must he say, “half and half”?
Our sages said, “Anyone who is greater than his friend, his inclination is greater than him” (Sukkah 52a). We should ask why he deserves such a harsh punishment that if he is great, he is given more evil inclination than a small person is given.
The thing is that our sages come to teach us the way in the work of the Creator, to advise us how to emerge from the authority of the evil inclination. Therefore, they instructed us that one should not say that since he has few merits and many iniquities, he can no longer decide that from now on I will walk on the good path, since he sees that he is under the authority of evil because he has many faults and few merits, and he concludes that all this extends from his being born with bad qualities and he has no way to emerge from the governance of evil.
The choice that one is given, to decide to the side of merit, pertains specifically to one in whom the powers of good and bad are equal. At that time, it is possible to decide to the good. But for one whose bad is greater than the good, he can no longer decide.
Our sages said about this: “One should always see oneself as half guilty,” as in “Anyone who is greater than his friend, his inclination is greater than him,” since if someone becomes great and remains in the bad from before he became great, he will have much good and a little bit of bad, and in this way, it is impossible to make a choice, since just as there cannot be choice if the bad is more than the good, there cannot be choice if the good is more than the bad.
Therefore, one who is great, whose good is great, his evil must be increased from above, so he will have the exact same measure as the good. Then, when the two are equal, there can be choice.
It therefore follows that if a person sees that his good is very small, he should know that his bad is also very small. Although he knows that he has made many transgressions, he should still know that from above, the bad in him was diminished because the good in him was diminished, so he would be able to make a choice. As for the many bad deeds he did, there are corrections for this, through hell or through repentance from fear or from love.
But concerning doing, henceforth there are corrections that diminish the bad so it is not greater than the good, so he will be able to choose.
Thus, a person can always choose, since before he has performed one Mitzva, the authority of the bad is not greater than the authority of the good although he has many bad deeds. After he has performed one Mitzva and decided to the side of merit, his evil is increased, meaning the bad is empowered so as to govern to the same extent as the good. It follows that then, too, he is half and half.
By this we will understand the verse, “Come unto Pharaoh, for I have hardened his heart.” Once Pharaoh has sentenced himself to the side of merit, saying, “The Lord is righteous,” he was great. Therefore, he could no longer make a choice. For this reason, there was a need for the Creator to harden his heart, meaning increase his evil, since only in this way is there room for choice.
It follows that through the hardening of the heart, the ability to choose was not taken away from him. On the contrary, here he was given the possibility to make a choice.
Question (Petah Tikva Center): (09:54) In the state of half and half that he describes, in the middle, how does a person actually make a choice? Because if he feels good, he has no room for choice, if he feels bad, he doesn't have room for choice. So, where is that middle point where there is choice? What's in man's hand?
M. Laitman: This is in the hand of the Creator. What is in man's hand that he needs to choose where he wants to be.
Student: How does a person choose by what power?
M. Laitman: The power that he has as half and half on the one hand, and on the other hand, that he is obligated to bring everything back to good.
Student: Why would the will to receive choose that, choose bestowal?
M. Laitman: The will to receive will choose it because it's the truth; and opposite to the Creator.
Student: Half and half, is there a state of balance?
M. Laitman: It depends how you measure it. If you just mathematically, then of course, half good, half bad. But with respect to the person, he has to make a choice and do actions out of choice. And push away the good inclination from the evil inclination, between them, so that's not good.
Student: What does the choice add to the balance?
M. Laitman: The choice adds that a person receives all the forces of nature, and chooses what he will belong to.
Student: I'm coming back to that point called half and half. What is that exactly, what is that point in the person exactly? What's in it?
M. Laitman: It splits the person in half. That if he belongs to the good half, then he does good deeds. And otherwise, if he belongs to the bad half, that half.
Student: It's not clear because it sounds like some sort of a middle point that is free from receiving and from giving, bestowing.
M. Laitman: That's already a different question. This is a question of how does a person stand under the influence of good and bad when they're equal. So, a person, through his actions, he should measure himself and see that he cannot judge things this way or that way.
Student: And then what to do?
M. Laitman: Turn to the Creator.
Student: It's still not clear to me.
M. Laitman: It's a state where he also still doesn't know how to make the choice because he lacks strength, understanding and then he turns to the Creator, and cries. Because what he has is insufficient for him and he has to keep investigating. And then he'll know what's right.
Student: I don't hear like there's an action of choice by the person. He's being brought to that point of the middle and he sees that he has no powers to choose anything, and he turns to the Creator.
M. Laitman: He doesn't have strength, he is not under a certain force of nature, but it's a state where he can be as a neutral point. It doesn't belong to good nor to bad.
Student: What is that choice of the neutral point?
M. Laitman: That's not what the choice is about. The choice is when man wants to know what the truth is. And he discovers that the truth is exactly between good and bad.
Student: The neutral point is the desirable place?
M. Laitman: Yes, that's the place of choice.
Student: And we need to be at that point more and more?
M. Laitman: Yes.
Student: How do we reach that point?
M. Laitman: When a person is concerned about this point becoming greater and greater within him.
Question (Petah Tikva Center): (16:07) Yes, one Mitzva. This is that quality of truth?
M. Laitman: Again?
Student: One Mitzva. That everything starts from that one Mitzva, one commandment. This is that quality of truth that you now talked about?
M. Laitman: One Mitzva is when a person scrutinizes what is facing him, which he has to enter and do.
Student: What is facing him, meaning that he wants to do something good? He wants to do good to others and to reach the upper force. Is this what it means, that he is trying to perform this one Mitzva?
M. Laitman: No. One Mitzva is that he chooses the Creator. And beforehand, these are scrutinies. It's not Mitzvot yet, rather scrutinies to achieve this one Mitzva.
Student: And only after he chooses the Creator, and he wants to perform a Mitzva towards the Creator, then we speak about the evil that may be revealed. Only then the evil can appear. Right?
M. Laitman: Yes, not before that.
Question (Petah Tikva Center): (17:43) What is the active action that a person performs towards the Creator in order to give Him contentment?
M. Laitman: He writes about it in the article, that we have to go through all kinds of scrutinies: What is the Creator? Does it belong to good or bad? His actions are good or bad? The group, let's say, the environment, is it for better or for worse? What's going on with the person? Where is he? And then from all of these attributes that he finds in himself, in the friends, in the group, he has to turn to the Creator and ask for corrections.
Student: So, one thing is to detect his state, detect his state in relation to the group, to the Creator, etc. How the Creator is operating on him?
M. Laitman: That's at the end.
Student: What is the beginning?
M. Laitman: In the beginning, he doesn't know whether it's good or bad. He's going to find out. And then, when he scrutinizes everything, it becomes clear to him that he is in an uncorrected state, and then he demands correction.
Student: How does it give contentment to the Creator when he demands correction?
M. Laitman: That is the condition to begin with. That if a person goes together with the Creator, then he moves to the good side, he chooses the good force. He chooses connection and choice.
Student: When he chooses, he can feel it on himself, the way it works on him. But how does that give contentment to the Creator, not to himself? To begin with, he needs to operate in such a way that it will give contentment to the Creator. How is this point clarified during the work?
M. Laitman: It becomes clear because he always has to glue himself to the society. And that's basically his entire goal in his actions.
Student: And then? So, he attaches himself to the society, so he wants to do good to the society. How does that give contentment to the Creator, not to the society?
M. Laitman: By that, he brings contentment to the Creator.
Student: How does he detect that? That it actually gives contentment to the Creator?
M. Laitman: The point of adhesion that exists in such a case between man and the Creator is felt as a very lofty and special point. And then a person feels that he has reached his goal.
Student: So, it's not something that can be explained, it's something that we should simply be in it?
M. Laitman: It can be explained; altogether, there is a collection of earthly forces, and a collection of various human forces. And a person can sort them out and scrutinize which one does he elevate.
Student: And then he elevates the force called the Creator in his eyes?
M. Laitman: Yes.
Question (Petah Tikva Center): (22:10) I have some confusion during this whole Passover. How come the Creator is engaging in giving Pharaoh a choice? What does it even mean? Who is going through the process here? Is Pharaoh going through the process, or the people of Israel are going through the process, or Moses is going through the process? Who is going through the process?
M. Laitman: Man does.
Student: And who is man in this story?
M. Laitman: The person exists at the center of all these forces, and he has to make the choice.
Student: But it sounds like, from many articles we read about this Pharaoh, it sounds like Pharaoh is the one who is making the choice. The Creator is engaging in giving Pharaoh a choice. How is that related to the correction of the people of Israel or the people of Israel coming out of Egypt? Why even engage in Pharaoh?
M. Laitman: If he wants to come out of Egypt, then he discovers he exists in the negative forces of nature, in order to receive. Correspondingly, he finds that he has the ability to be under the good force, and he makes an effort and he comes closer to it.
Student: Where is the correction of the people of Israel in this story? Where is the correction of Israel in that Pharaoh suffers blows and in the end he says get out of Egypt? Where is the correction of the people of Israel in that?
M. Laitman: Pharaoh suffers blows not because, or not in order for him to escape the blows. Rather, he has to accept the upper force, the force of giving, the force of connection as in greater control than he is. That this force is greater than the force of Pharaoh.
Student: And then, when Pharaoh understands that the force of connection is greater than himself, what then? So, Pharaoh seemingly will be corrected. Who will be corrected here?
M. Laitman: You don't need to correct; you just need to replace one force with the other. There is a force working in nature which is evil – negative, and we have the ability to demand the good force to rule in its stead. That's what we do.
Student: It turns out that the person, myself as I call it, is actually this Pharaoh that we're engaging with?
M. Laitman: It is the thing that determines that the man is the one who determines. To begin with, there is a good force and a bad force in nature, and they're both seemingly equal and in balance. Now, man needs to intervene and wish to raise a good force above all.
Student: And in the story, who is this person who decides?
M. Laitman: You.
Student: No, I mean in the story of the Exodus from Egypt. I understand it. Ultimately, it's me. But I'm asking, in the story, we have Moses, Pharaoh, the people of Israel, the Egyptians. Who is the one who ultimately decides?
M. Laitman: The children of Israel.
Student: The children of Israel, they're in the land of Goshen. They do not receive the blows?
M. Laitman: These are the conditions; it's the conditions to reveal the good.
Student: In the end, this action of coming out of Egypt, is it done by the children of Israel or by Pharaoh? Who performs this action that I want to come out of the will to receive? Who performs this action?
M. Laitman: Definitely the children of Israel. And that's why the children of Israel are those who come out.
Student: I still have this confusion. I don't manage to understand. If Pharaoh suffers blows, how come the children of Israel perform this action? Why would the children of Israel come out of Egypt and advance somewhere if the one who is suffering the blows, and he understands all kinds of things, and the Creator hardens his heart, and then doesn't harden his heart is Pharaoh?
M. Laitman: Yes?
Student: So, how do the children of Israel, are the ones that perform the action of coming out of Egypt, but he's the one who says that they should come out of Egypt, and then they come out of Egypt.
M. Laitman: No, he only releases them from his control.
Student: But without that, they cannot come out of Egypt. Meaning, the one who is operating here is Pharaoh, that's what I'm not managing to understand. This Passover, this whole Passover, this is what it feels like. Suddenly, the one who's playing the game is Pharaoh. It's not even the children of Israel. They don't even talk about him in all of these articles. In the end, they will sigh, okay. So, really, who's doing the work here? Is it Pharaoh or Israel?
M. Laitman: No. The children of Israel necessitate Pharaoh to let go of his control, and then they escape, they come out.
Student: Why is the Creator concerned that Pharaoh will always be balanced? Because that's what this article is about. The Creator is increasing the evil in Pharaoh because he said, the Creator and my nation are the criminals. So, the Creator is burdening Pharaoh's heart. Why is the Creator giving Pharaoh the freedom of choice, what's that?
M. Laitman: It's because it's the heart of all the people who are now in Egypt, and they need to decide that they have no choice but to escape from Egypt.
Question (Petah Tikva Center): (29:32) To continue what we were just saying, one paragraph before the end: Here we'll understand, come on to Pharaoh because I've burdened his heart. Since Pharaoh has already determined himself by saying that the Creator is the righteous, he already didn't have a place to choose. So, it turns out here that Pharaoh determines himself, or a person has to deal with the evil, feel he's Pharaoh. How to understand this here?
M. Laitman: The person reveals that he is on the side of Pharaoh upon all the states and actions that reveal throughout this argument.
Student: Coming to Pharaoh, I have to come and deal with my evil inclination. And a person feels that he has just a bit, and he wants to run. Well, we learned to right lines, society, not to engage in the evil. But here he's supposedly saying, no, come, I'll come with you, but you need to scrutinize the evil. So, it's a different approach in Passover. Because what we usually say is, no, don't deal with the evil, increase the good.
M. Laitman: Right. Passover is exactly a scrutiny of evil, and afterward, we escape from it, a detachment from evil.
Student: So, you can't run from the evil if you don't scrutinize it. You just can't feel a bit of bad and run?
M. Laitman: No. It's about scrutinize it all the way.
Question (Petah Tikva Center): (31:43) Is it more important to bestow to the Creator, to have greatness of the Creator, or to ask for help from the Creator?
M. Laitman: It's more important to ask for help from the Creator, and according to the help to rise in the degrees of bestowal. And afterward, when a person is already in the degrees of bestowal, then to try to bestow to the Creator.
Student: And asking for help, that's what we need a society for? To have someone to ask for?
M. Laitman: Yes. The request for help is incorporated with the will to receive, which feels its deficiency in that it cannot bestow. The request in short – we need to ask for help until we receive it.
Student: So, discernment of Pharaoh towards the asking for help or working correctly in society,. What is Pharaoh actually preventing of a person? Preventing him to incorporate, to ask?
M. Laitman: Prevents a person from asking.
Student: Why? What?
M. Laitman: Because that's a force that the Creator sends, it is, it cancels Pharaoh.
Student: Pharaoh is preventing a person to connect to their friends and asking for them, or is he preventing him from seeing greatness of the Creator and that's why there's no plea. What exactly is the action he's doing?
M. Laitman: He awakens in him the place of Pharaoh and the place of the Creator, and the place of the person, himself.
Student: When I want to connect to the friends, to the Ten, how to observe it correctly? What is Pharaoh preventing me from doing in order to reach the right plea from the Creator? Is he preventing me from connecting?
M. Laitman: From connecting.
Student: What's the excuse? I can't understand, what's the excuse I give myself not to connect to the Ten?
M. Laitman: You don't see how you cool this matter down?
Student: I can't see it. As if I have to say, so it's important for me and I want it, but I don't see the action I'm doing against the connection with the friends.
M. Laitman: So, tell me if that's the case, what do you want to happen?
Student: I want there to be a plea to the Creator to help in this state.
M. Laitman: You now have an open path to the Creator.
Student: But first, I need a deficiency from the friends, otherwise I'm just turning to the Creator. And that deficiency, I can attain from the friends.
M. Laitman: That's correct. And when you come to a deficiency?
Student: At least I know I have the right request because who could fill the deficiency, if not the Creator? If I reach the right deficiency from the friends because I've connected to them, so there'll be a right demand to the Creator to come and dwell in that deficiency.
M. Laitman: Yes?
Student: But I can't reach that deficiency.
M. Laitman: That the Creator will be in your deficiency to the friends?
Student: Also, but before it, to feel the deficiency from the friends, and that the Creator is inside that even comes afterwards. I'm not able to gather deficiencies from the friends to be able to ask from the Creator to be in that deficiency.
M. Laitman: Yes. We need to continue.
Student: What to continue?
M. Laitman: To continue with asking to be close to the Creator in order to awaken in Him the correct deficiency. To reveal the Pharaoh and to bring Pharaoh closer to you as much as it's possible.
Question (Petah Tikva Center): (38:06) What does it mean to scrutinize the evil?
M. Laitman: To scrutinize the evil is to scrutinize the reason that interferes everyone reaching adhesion.
Student: That's something a person does on his own with his thoughts?
M. Laitman: That's scrutinizing the evil that disturbs the person from reaching adhesion with the Creator and feeling oneself in the center of the whole of creation.
Student: Sometimes a person reveals the evil but identifies with it, ascribes it to himself. And sometimes he doesn't identify it and he says it comes from the Creator.
M. Laitman: Yes.
Student: So, what's the difference between those two revelations?
M. Laitman: We need to continue.
Student: That's also something that we constantly have to scrutinize?
M. Laitman: Not all the time. You'll see when it reaches, when it goes above everything else, and then you'll see when you scrutinize that.
Question (Petah Tikva Center): (39:33) In a state of half and half: What does it mean that the good and evil are equal?
M. Laitman: That's how it appears to a person.
Student: So, how can he choose in such a state?
M. Laitman: In that state, he cannot choose because it's half-half.
Student: So, when can he choose?
M. Laitman: When one is more than the other. It doesn't matter which side. But that itself is a choice.
Student: Here he writes that the choice is when there's half and half?
M. Laitman: Then nothing draws him, and then he needs to choose according to the principles that are higher.
Student: And how does he connect to those higher principles if nothing pulls him?
M. Laitman: He needs to scrutinize according to what criteria he chooses and in what.
Student: How can a person even reach? It's clear that he, when he's in the environment, in the Ten, he can reach those criterions. But how in a state that when he doesn't know, how can he even connect to that scrutiny except for just putting himself in society? How does he start that scrutiny?
M. Laitman: That's correct. It's half correct. And the other half is that other than placing oneself in the environment, in the society, he needs to connect with the forces that are in nature and act on them to awaken them.
Student: How are those forces revealed to him?
M. Laitman: Those forces reveal to him from that in which they construct his soul.
Question (Petah Tikva Center): (42:35) Pharaoh is in control of a person; first, it's naturally to enjoy for himself. And there's the point of Moses that wants the truth, connection, which is the same thing?
M. Laitman: No, the point of Moses is now concealed; Pharaoh is now revealed.
Student: So, what comes to Pharaoh every time? What pulls him outside of Pharaoh? The point of Moses that is concealed, how does it work?
M. Laitman: The question is: Through what is a person drawn forward?
Student: Forward and somewhat at least outside of the ego, towards connection, or not only to himself?
M. Laitman: No. Now, a person is still in Egypt and he discovers the rule of Pharaoh. And that positions him against him, against Pharaoh.
Student: So, what's Moses at this point?
M. Laitman: Moses still does not become revealed.
Student: And what's “come to Pharaoh” that the Creator tells him?
M. Laitman: Okay, but that's not the state.
Student: And when he is revealed? So that's in the Exodus, when is he revealed?
M. Laitman: Moses becomes revealed in the state when a person reveals himself as being in Egypt.
Student: So, a person discovers that he's in control of Pharaoh, under the control of Pharaoh in Egypt?
Student: And he wants something else?
M. Laitman: Yes.
Student: Which is the truth in general, or does he already want connection?
M. Laitman: No, he doesn't want connection. He wants to scrutinize what else influences him.
Student: And when we work on connection, by this we're discovering Pharaoh, Moses, we can even do the work?
M. Laitman: Yes.
Student: And that neutral point, there's like a neutral point in a person that isn't this nor that, it's revealed in the Exodus, when is that revealed? Or is that Moses? What is the point that a person is in the middle between the two forces? Half and half, or something like that?
M. Laitman: Here reveals the point, the point of – how to put it – that is opposite from the positive control of Pharaoh. It's unknown.
Student: Here, what is the state, we're speaking about a state that is a point opposite of his governance, and a point yearning to come out, and a person starts working on the connection with the friends in order to open it more and more?
M. Laitman: Yes.
Student: So, we need – or maybe me, or us, I don't know. We need to work on the connection, to start recognizing those two contradicting points: the self and the connection, and when it gets clarified we can choose?
M. Laitman: Yes, try to go that way.
Question (Petah Tikva Center): (47:13) The first time that Hebrew, the language, was revealed to the created beings was in the Exodus? Because what I understand is the vessels that took us out of Egypt were the letters that were created there.
M. Laitman: Could that be? You could say that, but it is not written about that directly.
Question (Petah Tikva Center): (48:00) Rav, a person is in the center of the forces, there are many forces: Pharaoh, Moses, Israel, etc. And the whole process of Passover, of the Exodus. In the end, the person reveals that there is only one force.
M. Laitman: Yes.
Student: That it is a Creator and not a messenger?
M. Laitman: Yes.
Student: That is what a person discovers?
M. Laitman: Yes.
Student: Is that the same force that Abraham discovered?
M. Laitman: It is tough to say, let's say that it is. It cannot be the same because each one reveals according to their point in the heart. But they more or less reveal the same thing.
Student: And it is a process that enters Egypt, or the coming out of Egypt? So, that is also the process of the Ten Sefirot that are revealed in a person until he reaches Malchut? From the Keter to Malchut?
M. Laitman: Let's say that it is.
Question (Petah Tikva Center): (49:53) We are speaking about a lot of self-scrutiny, constantly checking our intention. Okay, I try not to miss out. I try not to let my thoughts fall into the Klipot, that will be falling into myself from all these scrutinies.
M. Laitman: What is? Losing.
Student: I don't want to lose myself and my own thoughts on myself all the time, from all those scrutinies. We have to be in thoughts of the friends.
M. Laitman: Well?
Student: Well, what is the place to check in every moment what the intention is? Why I am in this work? What my goal is, it is all for myself.
M. Laitman: Yes?
Student: It is like a trap. I start thinking of myself: Where am I, what am I doing, why am I doing, what is the purpose? And then there wasn't even one minute where I was thinking of the friends.
M. Laitman: Yes.
Student: Is that something specific for this holiday or? How to come out of this?
M. Laitman: That you are in a state where you are sorry for that in which you are not in your heart between the friends. That is good, that sorrow is what will bring you out from Egypt.
Student: If it is not for me who is for me. Is that right for prayer sometimes?
M. Laitman: Yes.
Student: When specifically?
M. Laitman: If I am not for me, who is for me? That is prior to the prayer to the Creator.
Student: Yes, the matter of prayer is not to correct myself?
M. Laitman: Also, to correct yourself.
Student: And not to put it in praying for the friends?
M. Laitman: It depends what you ask for.
Student: I am checking around the table, and if I am in a good place. So, the friends are already the Creator's servants, it is just me that is on the ground. And they are constantly going and going and connecting and I keep coming back to this point inside me, what do they need from me in the prayer, because they are already the Creator Himself.
M. Laitman: They also need to come closer to the Creator, to connect between themselves, and to feel in that closeness with the Creator.
Student: So, my self-correction, that is the same thing, like correcting the Ten?
Question (Petah Tikva Center): (54:50) What is the true choice of man? I was born in the evil inclination; I didn't choose that. So, what is the real choice? From all these scrutinies I just heard, what is my real choice?
M. Laitman: To reveal the good inclination and to connect to it. As much as is possible, to reveal the evil inclination next to it, and to remove oneself from it as much as possible.
Student: I really see that the more I advance, the evil inclination is overcoming more and more.
M. Laitman: It is not that it overcomes; you feel it that way.
Student: So, he says there are three corrections here: Corrections by hell, by repentance from fear, or repentance from love. That is my choice, how I will repent, which path I choose?
M. Laitman: You need to progress in your path, in the state you are in, until the end of correction. That is all.
Student: What is the best ideal way that I will advance and be adhered to the Creator all the time?
M. Laitman: To constantly identify yourself as being under the good control, under the force of good – under the control of the force of good.
Student: But he is showing me the evil inclination more and more, otherwise I won't be able to ask for correction.
M. Laitman: It is in order for you to request corrections, so it shows you the evil inclination.
Student: So again, what are these corrections he is speaking about, hell, fear, or love? What are those corrections?
M. Laitman: The corrections to be under the good force, under the bad force. Those are corrections that we need to go through. Each one needs to feel as much as it controls him, and it controls him, and how he escapes from them, or connects to them.
Student: What is to escape? Escape from what?
M. Laitman: Escaping means seeking forces that distances me from what I choose that I don't need.
Student: How will we eventually reach a correction from love? That's our aspiration, to be corrected by love. How do we reach correction from love?
M. Laitman: I need to scrutinize the goal before me, to see in it what I like and to yearn for that. And to seek how to come close to it.
Question (Petah Tikva Center): (58:36) In relation to the transition of deficiencies. If I look for a moment in the Ten, how we in the Ten can nourish one another with a deficiency, so that each and every friend can explode in a prayer?
M. Laitman: How do you need to do that? To reveal the deficiency in the Ten, so much so, that it is so big and burning that each one will be inspired and impressed, and will cry to the Creator to save you from that fire. And also, that it will connect to himself that you will want to distance yourself from that fire and come closer to the Creator more and more.
Student: We didn’t succeed to reach that. All the friends in the Ten are in a state where they understand, they want, they agreed to commit to one another. But we somewhere do not succeed to give that confidence to that cry. How is it possible to cause that to happen?
M. Laitman: How is it possible to cause that to happen? That you think together, all of you, and not let anyone escape that prayer. And then, at a time, you check how much you get stronger in the prayer, and how much it rises to the Creator and draws you closer to Him.
Question (Petah Tikva Center): (01:01:21) In the article, Rabash says and we also heard from Rav, that the person needs to determine. What is that action of determining? What does one determine?
M. Laitman: To determine if before you, you have a crossroads – two instead of one. That you have reached that point of the crossroads, and here, two states come out of this.
Student: So, what does one determine between, between what three things?
M. Laitman: He doesn't know what to determine. Right, left, there are no signs, that's what a person doesn't know. Just like you take him and close his eyes, and turn him around. He won't know where the right and left are because everything is relative.
So, that's called choosing your way.
Student: So, what is he supposed to do?
M. Laitman: So how to choose the right path? Only through prayer and adhering to the Creator.
Student: But he doesn't know where the Creator is. He's got closed eyes, he doesn't see.
M. Laitman: He doesn't know, that's why there's prayer and adhesion.
Student: So, the prayer is to be in adhesion with the Creator?
M. Laitman: Yes.
Student: So, he doesn't really determine, he asks. Determined means that it's in his hands, apparently.
M. Laitman: No. Choice can't be in a person's hands.
Student: Meaning, determination is in choosing the prayer for adhesion with the Creator?
M. Laitman: Yes.
Student: That is the determination at each and every moment?
M. Laitman: Yes.
Student: And at each moment the person will go through again, having closed eyes, and he won't know where to go?
M. Laitman: No, no. The doubts will be revealed gradually, and also the solutions will be revealed gradually.
Student: Another question, where is the environment in this process?
M. Laitman: Along with that, the environment has to be together with the person. A person comes to that point of choice with the Ten.
Question (Petah Tikva Center): (01:04:40) What is unclear to me is that on one hand, he writes that the person will see himself as if he is half innocent, half guilty. But on the other hand, we see that when we descend to Egypt, we go there in order to receive new vessels, to feel the whole evil. And then to break through from Egypt, to feel the entire evil, and then to break through into bestowal. So, how do we put those things together? They seem as if they contradict each other?
M. Laitman: On one hand, we go down into Egypt, and
Student: On one hand we go to Egypt in order to acquire vessels, in order to reveal the whole evil, as it's written, “come to Pharaoh,” to reveal all the evil that's supposed to become revealed, in order to exit with it to bestowal and to make it corrected. That's on one hand; on the other hand, we are given advice from the sages that the person should see himself as half guilty, half innocent, which is as if there's guidance to stand between these two things – between good and evil. So, what is? It sounds contradictory to me, as much as I perceive it.
M. Laitman: A person needs each and every moment to choose himself through the good path, and to try and keep going in that way.
Student: He wants to be in adhesion.
M. Laitman: Yes.
Student: He chose the good path.
M. Laitman: Yes?
Student: Even revealed some good.
M. Laitman: Yes.
Student: So, he still wants to be in adhesion, but he needs to descend to Egypt to receive new vessels.
M. Laitman: Yes.
Student: Until here, it's all clear: The goal, his desire to be in adhesion. What does it mean to see himself half innocent, half guilty? Because many times Rabash writes that, when he does that criticism and seeks the truth in the vessels, he needs to be 100% in that. If he's in good, so he needs to be 100% in good, as much as I perceive, again. So, what is this thing where he seeks to be between one and the other? It's as if someone else comes and sees from the side, something like that, or maybe not to relate oneself either to this side or to the other side?
M. Laitman: We'll scrutinize it.
Question (Petah Tikva Center): (01:07:44) I heard not to let any friend leave the prayer. What does it mean to not let any friend leave the prayer?
M. Laitman: Awaken everybody; awaken your Ten to pray.
Student: But beforehand, I need friends to be present in the effort for connection in order to come to a prayer. So, I need to always awaken them to always be together, one next to another.
M. Laitman: Yes.
Question (Petah Tikva Center): (01:08:20) You said that we need to be concerned about the neutral point for it to grow in the person. What is that neutral point in the person?
M. Laitman: A neutral point in a person, I don't know what I said it about. But a neutral point, in principle, it's the point that he wants to glue to the Creator. That for now, it doesn't belong to the good or to the bad. Towards the man, it invites itself that a person will glue it to the Creator.
Student: How precisely at Passover, the struggle of forces of who will rule, Pharaoh or the Creator? How can that strengthen in the person at that same point?
M. Laitman: How does a person want to increase the point of the Creator in him, maybe ask that? That's from connecting himself to all the friends. And the result of that connection is, it will be his point of connection with the Creator.
Student: So, the escape to good is the outcome of that adhesion. The effort to adhere with the Creator and with the friends, that is good.
M. Laitman: Yes. Okay, friends.
What should we do?
READER: We will make a summary of the lesson in Ten. So please, friends, summarize the main points you heard in the lesson. Please, a summary of the main points you heard in the lesson.