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

Daily Lesson (Morning) April 04, 2025.

Part 2: Rabash. What Are the Two Discernments before Lishma?

Reader:  We are studying the article “What Are the Two Discernments before Lishma?” from “The Writings of Rabash.” In Hebrew it is the first volume, page 1624, article 11, “What Are the Two Discernments before Lishma?”. You can find the study materials on our websites, in Sviva Tova and the Arvut system.

Reading: (00:26) What Are the Two Discernments before Lishma?

Article No. 11, 1988

The Zohar, Exodus, asks about the verse, “These are the names of the sons of Israel who are coming to Egypt with Jacob; they came each one with his household.” Why does it begin with Israel and end with Jacob? It explains there in relation to the upper degrees. We should understand the meaning of the two degrees during the period of preparation, too, before a person is rewarded with Lishma [for Her sake]: “Israel” implies wholeness, since Israel is Li-Rosh [a Rosh (head) unto me], and Jacob is a smaller degree.

The order is that a person begins the work of the Creator in Lo Lishma [not for Her sake]. At that time, the work he does is in practice, meaning without the intention, which should be to bestow. Therefore, in the practice, a person sees that he is making good progress, and each day his possessions of Torah and Mitzvot [commandments/good deeds] increase. A person feels that he is in a state of ascent, since he sees that he is rising in degree, meaning he sees that he is accumulating more each time.

In that state he receives vitality in his work from the Surrounding Light, which shines for everyone, meaning the light that shines for the whole of Israel, as it is explained (in The Study of the Ten Sefirot, Part 1) that the Surrounding Light shines even for the vessels of reception. Conversely, the Inner Light shines specifically to the vessels of bestowal, since the first restriction, which was over Behina Dalet [Phase 4], not to receive light within it, caused the light to depart from the Kli [vessel], for the light was shining in the interior.

Concerning the Surrounding Light, it is explained in Panim Masbirot that “The fourth is the Surrounding Light itself, since now Ein Sof [infinity/no end] illuminates bestowal from its place in remoteness from the place. That is, since the point of desire of Behina Dalet has been diminished and contained no will to receive, she lost her vessel of reception and could not receive within her the light of Ein Sof as before, and the middle point became removed from the light. For this reason, we call this “Removal of place to Ein Sof.”

This means that the light of Ein Sof shines as surrounding even in places where the Kli is still unfit to receive in order to bestow. Rather, this is called “restricted illumination.” Conversely, the Inner Light shines abundant bestowal, as explained there.

For this reason, in the state of Lo Lishma, a person feels that he is regarded as Israel. But when a person wants to begin the work of bestowal, meaning to have Kelim to receive Inner Light, when he wants to emerge from self-love, then he comes into the exile in Egypt. That is, then a person sees how he is remote from Dvekut [adhesion] with the Creator in equivalence of form. Instead, whether in mind or in heart, the Klipa [shell/peel] of Egypt governs.

In that state, he sees that he is far from being Israel. Instead, he is in a state of Jacob, a state of Katnut [smallness/infancy] from the words Akev [heel] and Sof [end]. In other words, he is in utter lowness, seeing that each day, he is farther from the Creator and has no grip on Kedusha [holiness/sanctity].

This is called the “exile in Egypt.” This is the meaning of Pharaoh coming to a person and asking, “Who is the Lord that I should obey His voice?” That is, each time, thoughts of Pharaoh come and ask him this question, and a person has but one counsel, to cry out to the Creator to help him out of these thoughts, which are a concealment that hides the faith in the Creator. This is also called Metzar-Mi [narrow/distress-who], when Mitzraim [Egypt] ask, “Who is the Lord that I should obey His voice?” This is Metzar-Yam [narrow-sea].

In that state, he is always in doubt. This is the meaning of the words, “who are coming to Egypt,” meaning Metzar-Koh [narrow/distress-Creator]. “With Jacob” means that they have come to the degree of Akev [heel], the Sof [end] and conclusion of Kedusha [holiness/sanctity], which they felt in the Koh [Creator] when they had to take upon them the kingdom of heaven. They regretted not being able to do so because of the questions of Pharaoh, King of Egypt, who governed them with the “who” and “what” questions, which are regarded as “mind” and “heart,” meaning “Who is the Lord that I should obey His voice,” and “What is this work for you?”

This is the meaning of the words, “From the narrow place, I called on Koh [the Lord].” The prayer is because they suffer troubles from the Egyptians, as it is written, “And they cried out to the Lord in their distress; He will save them from their afflictions.” It is known that Tzar [narrow/distressing] means narrow in Hassadim [mercies]. That is, they could not engage in bestowal. In other words, when they wanted to take upon themselves the kingdom of heaven—called Koh—in order to bestow, they felt narrowness [also troubles], that they could not do anything in Hesed [mercy].

The difference between bestowing and working in order to receive is great. When we want to use the vessels of reception, we can derive delight and pleasure from the fact that sparks of light were placed in the Klipot [shells/peels], called “vessels of reception,” from the beginning, so that the world would exist. For this reason, when a person wants to use the vessels of reception, he has a place from which the pleasures called “slim light” extend and shine in the world so it may exist.

But when a person does not want to use the vessels of reception, but he has not obtained vessels of bestowal, he is in an uncomfortable state. He still does not have the place from which to draw delight and pleasure. Hence, when he wants to work in bestowal and receive delight and pleasure in vessels of bestowal, since he still does not have vessels of bestowal, when he feels the exile he cries out, “From the narrow place, I have called on Koh [the Lord]; answer me in the wide expanse, Koh.” “Wide” means expansive in Hassadim, when the Creator helps him with the quality of Hassadim, meaning gives him vessels of bestowal.

This is regarded as emerging from the exile in Egypt and entering redemption, in that now he can work in order to bestow because he already feels the importance of the greatness of the Creator, since he has vessels of bestowal, called “equivalence of form.” This is so because when the Creator gives him the expansion of the vessels of bestowal, the Tzimtzum [restriction] and concealment are removed from him, which he had through the power of the control of the Klipa of Egypt with their questions and dominations. Now, however, he receives the kingdom of heaven not as something “narrow,” as before, but “expansively.” This is the meaning of “Answer me in the wide expanse, Koh.” At that time, it is regarded that he has been rewarded with work Lishma.

It follows that we should make two discernments in the work even before we achieve Lishma. The first is Israel, when he feels that he has wholeness, as in Li-Rosh [a head unto me]. This applies to the work of the general public, at which time he receives the general surrounding, which shines from afar. That is, even when a person is still remote from the Creator, meaning he is still immersed in his will to receive for himself, even in this Lo Lishma there are pleasures that are mixed together with his work. These are pleasures he receives from other people who respect and honor him, etc., which he receives from people because they know that he is working for the Creator. Here he receives the pleasure of “slim light,” which is given to corporeal pleasures, which are generally called “envy,” “lust,” and “honor.” Because of it, they feel themselves as whole, as Israel.

The second discernment is when he begins to enter the work of Lishma. At that time, he begins to go down to the exile in Egypt, and the body begins to betray the person and does not let him do this work by asking all kinds of questions that cannot be answered within reason, while above reason, a person cannot always overcome it. At that time, he begins to feel ascents and descents because each time, he is shown from above what is the work of bestowal and not for his own sake. Although every person understands this, when it comes from above, when he is given the understanding, he comes to feel it. This is when the work with “mortar and bricks” begins, when they feel the hardships of the enslavement of the exile.

According to the above, we should interpret “And the king of Egypt died.” This pertains to the work for their own sake, called the “Klipa of the King of Egypt.” They have stopped working for him, meaning they felt that working for themselves, called “the control of the king of Egypt,” is regarded as death. Instead, they took upon themselves to work for the sake of the Creator, but then they had no power to work because the king of Egypt governed them.

It follows that they do not want to work for their own sake, yet cannot work for the sake of the Creator. This is the meaning of the verse, “And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.” That is, what is the meaning of “and they cried out”? It is that “their cry rose up” pertained to “God from the work.” That is, the fact that they wanted their work to be for the sake of God and not for their own sake, but could not do the work, this was their cry.

It is known that there is no light without a Kli. In other words, it is impossible to give something to someone by force, as it is known that there is no coercion in spirituality. Therefore, when a person regrets and suffers pain and suffering from not being able to emerge from self-love and work only for the sake of the Creator, he cries out to the Creator to help and give him what he wants. That is, if the Creator gives him this: the ability to revoke his own authority and annul before the authority of the Creator, for he wants only the singular authority to be in the world, namely the authority of the Creator; this is his only salvation. This is considered that he has a Kli and a need for the Creator’s help.

This is the meaning of the words, “And God heard their groaning.” That is, once they had a Kli, which is a desire and need to have the ability to work for the sake of the Creator, then comes the time when “God heard their groaning,” meaning that then the redemption began—delivering them from under the afflictions of Egypt.

However, it is known that we must walk on two lines, meaning on the right line, too. This means that a person must thank the Creator for letting him see what he was lacking. In other words, the fact that his suffering is from being remote from the love of the Creator, that these are his troubles and pains, whereas other people, the Creator does not give them this suffering, but their troubles and suffering are from being unable to satisfy their corporeal needs, which pertain to self-love, meaning that they are as beasts and have no idea of anything other than self-reception. For this they were in gladness and gratitude to the Creator.

However, this is hard work since the left line cancels the right line. Hence, there is always new work to rebuild it. This is the meaning of the words, “And they made their lives bitter with hard work with mortar and with bricks.” Their work was with Homer [mortar], meaning on the left line, when they saw the gravity of their situation, how remote they were from the love of the Creator. Afterward, the work on the right line is to be in gladness because the Creator showed them the truth about the state that they are in. This is called Levenim [bricks]. 

Question (Petah Tikva Center): (21:26) He writes that they do not want to work for their own sake yet cannot work for the sake of the Creator. So, the question is: is this the state of faith above reason? That we are outside of the will to receive but still do not get help from the Creator? 

M. Laitman: No, it doesn't say that.

Student: What comes first in that state, a person should first be in faith or first in prayer, that he will receive faith?

M. Laitman: Probably he needs to discover that he lacks faith.

Student: According to what can he discover that he lacks that? 

M. Laitman: According to having no vessel.

Student: But with respect to what? How does he discover that he lacks the vessel if he hasn't yet entered the work itself, meaning to truly bestow? 

M. Laitman: Now he's before that, yes. And then he discovers that he has nothing to receive in the vessel of faith.

Student: In that, he doesn't discover in his present vessels, he deduces that he's lacking the vessel?

M. Laitman: Yes.

Student: Then what do we do with this deficiency? The moment that one discovers that he lacks the vessel, what does he do? Can we ask for it?

M. Laitman: You continue, yes. 

Question (Petah Tikva Center): (23:35) It says that he will have the ability to revoke his own authority and annul before the authority of the Creator. What does that mean? 

M. Laitman: That he doesn't take into account what awakens with him, a certain desire of reception, but rather what he hears from the Creator, that's what's important to him.

Question (Petah Tikva Center): (24:28) What does it mean, there's no coercion in spirituality? It's not so clear to me.

M. Laitman: No. What are you asking?

Student: He writes here that there's no coercion in spirituality. The Creator does everything, the Creator starts everything. We were born; he puts us on the path. There is the path of suffering; from there comes the outcry in the end. It seems like everything is forced on us. Everything is forced on the will to receive that He created. What does it mean, there's no coercion?

M. Laitman: No coercion, meaning that you can see how the will to receive doesn't take you down from the degree. Rather you can even use it to rise to a new state.

Student: Something has to come from within me that chooses from the will to receive to rise to spirituality, to bestow?

M. Laitman: Yes. 

Student: Isn't it something that the Creator does?

M. Laitman: It's the Creator; it's the action that the Creator prepares and makes. But you still feel that this data basically comes to you from nature.

Student: Coercion pertains to the feeling of the person; it's not something external. It's something that inside of me I discover, if it is coercion or not. Because many times we do feel coercion through suffering and then the cry comes. How to truly hold on all the time that it's not coercion but I want to work in Lishma out of choice?

M. Laitman: Try to reach a demand for that; before you receive any, you get a pressure from nature.

Student: Meaning, he's describing here but we have to go through this pressure because it's written in the article, a person comes, he goes to Egypt. He's there in it and that's a process of certain coercion? And then only from that he comes to a place of choice, meaning, is that a stage?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:15) What talent does a person need in order to rise above reason?

M. Laitman: You don't need any talent; he just wants to emerge from the control of his reason and to go above reason.  

Question (Petah Tikva Center): (28:02) He writes, and the sons of Israel sighed from the work, and they did an outcry, and their outcry went to the Creator from the work. Meaning that there are two parts: First, they're crying out and feel; and then, there's, their prayer rises to the Creator. What is the condition that something reaches the Creator from our requests? What is needed, what are the conditions for that? 

M. Laitman: The conditions for that, meaning that the person truly feels that it comes to him from the Creator, and to Him he turns and cries.

Student: Meaning that this needs to come from a true feeling, our request. That's where we need to aim?

M. Laitman: Well, to the extent that we can tell if it's true or not true. But nonetheless, we do feel that.

Student: And afterwards, he says, and God heard their groaning. Meaning, there's a certain feeling that a person has, a specific feeling. And then there's a state where he feels that the Creator heard him. What is the feeling that the Creator starts to hear him? 

M. Laitman: I don't know but a person does feel it. That he has a connection to the Creator. It's an answer, a reply, to his cry.

Student: And last, a person, you just said earlier that a person when he turns to the Creator needs to come to a feeling. A real feeling that he has a need to turn to the Creator. And he says, a person needs to give thanks to the Creator, for the Creator gave him to see what he's lacking. And I'm reading the advice of the Kabbalist who says that one needs to give thanks to the Creator, and I'm not in that feeling. How do I implement such an advice from a Kabbalist? 

M. Laitman: Only through exercises where you try to be in a state which He presents you with. And you look for a way to justify that state and the way to be in it. 

Student: And I want to give thanks to the Creator, how do I express that? How do I express it – let's say in the Ten, of course, even though we know, maybe we will hear something new. How do I express thanks to the Creator in the Ten? 

M. Laitman: In your emotion, your feeling, where you want to be connected with them in order to make room for the Creator. Make a place for Him to be amongst you and to govern you. 

Student: Meaning, I want to be connected with them in order to thank through that to the Creator. That's my goal of being connected with Him?

M. Laitman: Yes.

Question (Petah Tikva Center): (32:23) I want to continue the friend. We perform actions of trying to aim what we do in the Ten for the Creator. We say it, we really try before every action to mention it, to remind each other of it. But it's words, it's not a feeling, it still doesn't clothe in our feelings.

M. Laitman: Yes and no. 

Student: Exactly. 

M. Laitman: Each one has this little feeling, and if there is connection in that inclination, then you begin to feel it more palpably.

Student: It seems like what's missing in that feeling is the feeling of the Creator. It's like we're talking about Him, to Him, but there's no. He's not felt, it's like you're mentioning someone that you never met.

M. Laitman: Agreed. 

Student: The question is what's the next step? Simply continue or do we need to do something a little different? Maybe we need to add something? 

M. Laitman: What's written?

Student: That from Lo Lishma, you come to Lishma.

M. Laitman: No, no, no. 

Student: Here in the article? 

M. Laitman: Yes.

Student: It's written that we have to start in action, which he calls the left line. And then in the end come to joy and gratitude to the Creator for giving you to do this action.

M. Laitman: Yes?

Student: But also, the joy is coming out not real because if you don't feel the Creator, you did an action for the Creator. You said that you want to do it for the Creator, and then, okay, we did it, but there's no feeling of the Creator. So, it's like you're working in a place without feeling. So, what to do, simply continue this way? 

M. Laitman: Yes. 

Student: Is there something we can do between us because it would appear like some of the friends maybe feel more than I do. That's how it seems, I don't know what really happens there, but that's how it seems. 

M. Laitman: Yes. 

Student: What can be done to me so that I would adhere to them more, maybe feel like them? 

M. Laitman: Try to be in the same state they're in.

Student: They can't be in the same state they're in; each has his state. 

M. Laitman: No, no, that's no excuse.

Student: So, what does it mean to try to be in a state like they're in? 

M. Laitman: It's where they're ready to be connected so as to resemble in their connection – the form of bestowal, the Creator – and through such an action to reach a state where the Creator fulfills them. That's it.  

Question (Petah Tikva Center): (36:46) It is written, though each person understands this but when it comes from above, when he's given to understand, he comes to a feeling, then the order of the work of matter and bricks. Meaning something that comes from above, maybe in his intellect or something like that becomes a correct feeling, all kinds of thoughts, understandings. It says, how do you come to this right feeling here? 

M. Laitman: The person receives an illumination from above and then he begins to feel and understand that this is how the Creator wants him to advance.

Student: So, maybe you can understand what is this order of work in bricks and mortars? 

M. Laitman: That's relative to our will to receive. 

Student: Because he's talking about here the order of the brick and mortar that we are supposed to feel this difficulty of the enslavement. So, it's not so clear how we reach this hardship.

M. Laitman: Try to work against the egoistic will to receive; and then you'll discover the meaning of the work in brick and mortar.  

Question (Petah Tikva Center): (38:40) One discernment of the Ten that wants to be aimed as Israel, according to the article, comes from the surrounding, from afar. And in this light comes another discernment from the Katnut of the state of the Ten, which is revealed in the depth of the exile. And he said it's a good sign of joy when we understand that we're being brought closer to a more difficult, more qualitative work, we'll call it. What do we do with the understandings of descents and ascents in our current state in the preparation for the lights of Pesach? To what extent is one opinion important in our state? 

M. Laitman: Passover is the state in which people, as friends, want to be connected together and to attempt to rise above their will to receive which separates them, seemingly. They want to be closer to each other, so this inclination towards the general connection in the group, that is called preparation for Passover. That's it.

Question (Petah Tikva Center): (40:43) Seemingly everything is clear, also yesterday, also today. Everything is inside of me, you said, correct yourself, everything is clear. Now, I want to ask for the friends. What is the main reason that detains us in the work? 

M. Laitman: The main reason is that you want to ask for their sake and not for yourself.

Student: That's the question, I'm asking for them. I'm asking with the desire to bestow. I'm asking a rhetorical question. I know the answer but I want for them. 

M. Laitman: What do you want me to answer you? 

Student: What Baal HaSulam advises us. He tells us that pride, honor, our inability to bow our heads, that Him and I cannot dwell in one place; I can give many quotes here, they go with the faith of the sages. But to recognize that we're talking about me, that I'm the one that cannot subdue myself. And you asked many questions, that's why I came with this question: What's the main reason that's detaining us in the work? And I'll tell you more than that, Rav. You can say the root of the soul. You can come and say many things about this person or another. But we already read today in the preparation that if they were rewarded in haste, and if not, then in due time. And you already said many times, Israel has the ability to hasten times. From here, the prayer, the request, the question. 

M. Laitman: What request, what prayer?

Student: It's very simple for me because I really believe in the advice of the sages, write whoever wants. Like King David in 138, he explains there what we need to do to reach equivalence of form. And I'm sorry that I'm a little excited here. And later on, he talks about the greatness and the sublimity of the Creator, how His glory fills all the land, and all that's written. It's all clear, I want it for the friends. 

M. Laitman: Alright, we'll think about that.  

Question (Petah Tikva Center): (44:15) How does a person hear the Creator? 

M. Laitman: By wanting to connect with the friends, and from their connection he lifts his ear towards the Creator. 

Student: I constantly have more and more desires rising in me that don't let me hear Him, and also don't let me hear the friends, just to hear myself. So, how to hear the Creator and not hear the desires that are constantly awakening in me and drawing me?

M. Laitman: Ask, ask. There's nothing else besides prayer.

Student: The desires that awaken in me, can a person avoid them, silence them? 

M. Laitman: Try.

Student: Or maybe the other way around, maybe work with them. What does a person need to do with them? 

M. Laitman: What do you want? 

Student: I want to hear the Creator, I want to be aimed to Him. 

M. Laitman: Then ask; shout, cry, demand.

Student: And when desires that draw a person in every direction awaken in a person, what does he need to do with them? Does he have to avoid them, does he have to work with them? What's correct? 

M. Laitman: He needs to check, to examine, and see the extent to which they match his general inclination. 

Student: And if they're opposite?

M. Laitman: If they're opposite, then he needs to see which of them is more so or less so in terms of intensity, and according to the goal, and so forth. 

Student: So, how does a person hear the voice of the Creator? He simply hears his own desire and not some other desire that awakens in him?

M. Laitman: If a person only hears his own voice, that is not good. He needs to recover, to recuperate, to lift himself up and that's it.

Student: What will make him rise up from within himself? 

M. Laitman: A person who hears from the friends what they speak of, he needs to be in a prayer, to incorporate with them in that same connection.

Student: What's in what the friends speak that can raise a person from within himself? What is in their words that will uplift me? 

M. Laitman: He has a will to receive, his will to receive has all sorts of demands. And so, he needs to scrutinize those, to elevate them, to raise them. 

Student: Why is there something that's in the friends that will uplift me? Why if I listen to them, hear them, what's in them that will uplift me?

M. Laitman: In them, there is what he doesn't have and so he needs to incorporate with them. And in general, to see how he conveys his prayer towards the Creator.

Question (Petah Tikva Center): (49:06) With the strength of what can we merit feeling the greatness of the Creator? 

M. Laitman: In that a person wants to know the upper force in order to enter His service, to be before Him, before the upper force. And so that from that – by that – he will rise and come closer to the upper force. 

Student: When does a person for the first time get to see the greatness of the Creator? 

M. Laitman: That, I do not know.

Student: Upon what is it the Creator revealed? 

M. Laitman: The Creator is revealed upon a person's desire. 

Student: A corrected desire? 

M. Laitman: No, a person asks to come closer to the Creator each time, more and more so. And each time, more and more so, he discovers that he is taking a small step in that direction. 

Student: Do we first get to see the greatness of the Creator or to hear the Creator? 

M. Laitman: Seeing and hearing, that is it's the same force that comes to us from above. But first comes hearing, and then comes seeing.

Question (W MAK): (51:34) What is to work for the benefit of the Creator?

M. Laitman: Working for the benefit of the Creator is when we raise our deficiencies, our lacks. We sort them and we want to exist only within the Creator's lack, to the extent that we can scrutinize it. 

Student: What is that action of raising deficiency? 

M. Laitman: Prayer.

Student: We also say that a prayer is a result, it's not something you can activate. 

M. Laitman: A prayer is a result, of course, of everything that transpires, that happened to the person. And it's also the goal, the destination, which a person wishes to reach. 

Student: Which is what we actually want to attain from the actions we do. 

M. Laitman: Yes.

Question (W Latin 26): (52:53) What keeps me from the will of the upper? 

M. Laitman: The ego. The will to receive my needs, which seem to me greater than the needs to rise to the degree of the Creator.

Question (Novosibirsk): (53:21) How can a person measure how far he is from the love of the Creator? 

M. Laitman: That's through his prayer, he scrutinizes and he needs to know exactly what the Creator's desire is, what is the Creator's will and where the Creator wants to pull him. And to what extent he's capable of doing this, and the extent to which they work together to come closer to each other.

Question (Petah Tikva Center): (54:20) He asks a question here, Pharaoh, who is the Creator, that I should listen to him? 

M. Laitman: Yes. 

Student: What does that mean? 

M. Laitman: He asks, Pharaoh asks, who is the Creator that I should listen to Him? Seemingly, I'm willing to, I'm ready to listen to the Creator's words but who is He, I don't know Him. And so, it is a question.

Student: Yes, what is it? Pharaoh doesn't know who the Creator is? 

M. Laitman: It's not that Pharaoh doesn't know, Pharaoh gives us an example, an example, as we need to ask in that way. 

Student: The question that a person needs to ask is, who is the Lord that I need to hear Him? 

M. Laitman: Yes.

Student: And how does a person come to such a question if he doesn't have such a question? And he is not in Egypt? 

M. Laitman: If he doesn't have that question, then it's not good, for the time being, at least. And he needs to scrutinize it more and to ask. 

Student: But how to decipher it because a person doesn't ask such a question. It's the upper force, it's something?

M. Laitman: No, no, it's exactly that, who is the upper force? Who is it that controls me? 

Student: It's kind of a little audacious to say such a thing, to even ask such a question, no? 

M. Laitman: Why not? 

Student: A person feels small, he doesn't say, like, who's the Creator, or what. It sounds like you're being prideful, or what do you like, above him. It's hard to describe, to even imagine such a person, especially when a person is receiving blows all the time. 

M. Laitman: If the person saw the truth, he would see that he lives according to that principle. Namely, that he's running away and doesn't want to hear the Creator. 

Student: Meaning what? Is it like talking to the Creator in a certain way?

M. Laitman: He doesn't want to hear. 

Student: And there's also a clash here because Pharaoh holds Israel because he believes that through Israel and Egypt, he can be filled from the Creator. So, it's kind of like two different states: on one hand, he's asking, who's the Creator that I should listen to Him? On the other hand, he's not letting Israel go because he wants to exploit them so that through them, he can make the most of the Creator. So, there's a certain clash here.

M. Laitman: Pharaoh executes every demand that the Creator makes of him; he plays out his role. 

Student: And these are two different states.

M. Laitman: Yes.

Question (Petah Tikva Center): (57:43) Pharaoh does everything the Creator demands of him. What is my response to that? I see how Pharaoh lowers the importance of the Creator, doesn't let me discover it, moving me from the path. What's my response? 

M. Laitman: You don't feel? Your response, your reply?

Student: Now I'm getting annoyed, but I'm usually going to see how it's happening. 

M. Laitman: It doesn't matter with what ease he does it or with what kind of effort. You respond to what he forces you to respond to in terms of thinking about it and doing it.

Student: Only thanks to the friends. They bring me back and they obligate me. 

M. Laitman: It's a kind of solution, you want to set in Pharaoh's way where he wants to operate you, govern you. You want to set some force that will stop him and that will make it clear to you what he wants of you. Well, that's good, that's legitimate. 

Student: And actually, what he's demanding from me is to do the same to the friends? 

M. Laitman: After that, you can say, yes, I agree or I do not agree.

Student: And if I don't agree?

M. Laitman: Then raise that answer to him, that you don't agree. But it may be that you disagree, while towards the friends you do want to be in agreement because it's in their best interest and not for your own sake. And here, there can be a question.

Question (Petah Tikva Center): (01:00:08) And then in this state, awakens a desire that there will be coercion in spirituality. It's like I want to be forced spirituality upon me. 

M. Laitman: Because you don't have the power and it's clear to you that everything comes from above. And you wish to be passive in that. Yes? 

Student: Exactly, how do we come out of that because it's a feeling that's not, it's not such a good desire. This coercion in spirituality, it's like it's putting me into neutral. 

M. Laitman: True. And so, that's why you want to receive the power of bestowal from the Creator which will stand opposite the force of reception. And you, with your scrutiny, will always be between the two. Think about it.

Question (Petah Tikva Center): (01:01:24) He writes here, although this is hard work since the left line cancels the right line. Hence, there's always new work to build a new right line. Meaning, it's automatic, if we don't work on the right line, we're automatically on the left line? 

M. Laitman: You could say so.

Student: So, how can we be constantly thankful? 

M. Laitman: Open the states up and see that the Creator is always right. And that we have nothing that we can do other than to uphold it. 

Student: Maybe you can measure yourself how much you're in the right line, day after day, and trying a little bit more? It's like it's written, most of the time there we learn, so if we measure ourselves and we see how much we're not in this. And then day after day if we try, let's say, also in the Ten together to be on the right line as much as possible, we can measure advancement? 

M. Laitman: Think in that direction.

Question (Petah Tikva Center): (01:03:18) With your permission, I'll read an excerpt here from which I'll ask the question. It starts with, and the discernment between bestowing is that the work to receive is in great distance, and because we want to use vessels of reception, we can receive pleasure and delight from being given the sparks of light inside the Klipot, which are called a vessel of reception so that the world will exist. Hence, when a person wants to use a vessel of reception, there's a place from which the pleasures extend, which are called a thin light that illuminates in the world so that it will exist. And the question, there's two questions. Now, the question: Do I receive this thin light through the Klipot or the Klipot inside a person, they're felt in a person? 

M. Laitman: Could be. 

Student: And the second question, with your permission, what is the discernment between to bestow to the Creator, and that causes us joy. And to receive through the Klipot, which is also joyous according to what's written here? 

M. Laitman: The difference is great. To receive through the Klipot, the shells, well, you need the restriction, reflected light, to clothe the direct light within the reflected light, and so to receive calculations, efforts you have here, and then reception in order to bestow. 

Student: You can't not receive the impression from the lights of Pesach. When we read in the article that the light of Ein Sof illuminates from Ein Sof, and the inner light enters the vessel that is ready. The impression is huge, why, because it's like this huge command room where every light is sent to a specific place in a person. What is our reception besides that? What is that adapter that transfers these lights to us if we're disconnected from the Creator? 

M. Laitman: What clothes in our reflected light? 

Student: What I want to bestow. 

M. Laitman: So, whatever clothes in your reflected light, your will to bestow, that you can receive in order to bestow.  

Student: Thank you very much. By the way, can I ask a general question: We always talk about the Creator being nature, the nature. In my world that is around us here, I feel that everything that comes out of nature is a miracle. Now, I read this week that they discovered these distant galaxies from the universe. And scientists discovered that it's actually like a copy of the structure of our brain. And that gives a great impression when we connect things, that that's exactly the forms of connection and all that is extrapolated from that. It's all in the hand of the Creator, it's actually a huge inspiration.  

M. Laitman: Everything was created according to one pattern; it's similar to an atom. And so, the more we discover, the more we actually return to the beginning.

Question (Petah Tikva Center): (01:07:45) You said earlier that the Creator is just an example that He gives us, so we have to ask the question. Now, my question is how to exploit Pharaoh the most, truly devour him. To take him and take the maximum that we need from him for the path, in the best way possible. 

M. Laitman: I don't think that we can exploit Pharaoh in such a way, to step on him; it's completely wrong. Pharaoh is, you could say, the entirety of nature, all of nature, what's near or far, and on all its levels and degrees, that is called Pharaoh. The Creator wants to fulfill him and so to have him remain. So, I don't exactly understand what the question is. 

Student: The question, like we learned, that the exile in Egypt, Pharaoh, it's an all-necessary state so we have a true need. 

M. Laitman: Yes. 

Student: So, I'm actually saying, how can we take, although it's a necessary stage, but how can we take the maximum from it? 

M. Laitman: Take what? 

Student: The desire, the yearning.

M. Laitman: The desire and yearning, that exists in front of you, that's the entire nature of creation – in order to receive or in order to bestow in many different forms of which we barely know even a little bit. So, we will continue and we will try to observe the things that Rabash brings to us in his articles and letters, and so we will get to know.

Question (Petah Tikva Center): (01:10:39) Where it's written, and the king of Egypt died, and there's a Pharaoh, the king of Egypt. What's the difference between the king of Egypt who died and Pharaoh, who is seemingly also the king of Egypt? 

M. Laitman: I don't follow.

Student: It's written, and the king of Egypt died. Meaning, the work that they used to work for their own benefit, which was called the Klipa of the king of Egypt, where they stopped working for it. So, there's the king of Egypt who died, probably from the desire to not work for one's own benefit. And the Creator gives this force that he won't control anymore? 

M. Laitman: Yes. 

Student: So, what's the difference between the king of Egypt and Pharaoh, king of Egypt? 

M. Laitman: No difference.

Student: So, it's like Pharaoh that dies here? 

M. Laitman: Yes.