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

Daily Lesson (Morning) April 03, 2025.

Part 2: Rabash. 924. And God Spoke to Moses

Reader: We are reading in the writings of Rabash. Article 924. “And God Spoke to Moses.” You can find the study material on the Arvut system and Kabbalah.info. You can also send questions live through those websites. Article 924 by Rabash, “And God Spoke to Moses.”

Reading: (00:23) 924. And God Spoke to Moses

VaEra, January 1955

“And God spoke to Moses and said to him, ‘I am the Lord.’”

We should understand what this statement means to us. It seems to refer to Moses’ question that was said at the end of the portion, Shemot [Exodus 5:23], where it is written, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You did not save Your people at all.”

Moses’ question was that when he told them they had to work Lishma [for Her sake], everyone thought that their work would be more intense and with greater force, but the truth was to the contrary—they weakened in the work.

As a result, they cried out to Moses, “What good did you do for us when you promised that we would emerge from the exile in Egypt, meaning that our mind was in exile and that by the way you are giving us, to work Lishma, we will be freed from the enslavement of the body, called ‘Pharaoh’? In truth, we haven’t any motivation! Thus, our mind is that we cannot receive your sublime goal.”

To this came the answer, “And God spoke to Moses.” God is nature. As far as nature is concerned, you are correct that you haven’t the fuel to continue your work. “And said to him, ‘I am the Lord.’” The Creator is the quality of mercy, and by His mercy they can extend forces and fuel above nature and above reason, and on this they can no longer argue because all the arguments that a person can make are only where reason affirms it. But above reason, anything might happen, except we must increase the faith that the Creator can help above nature.

In fact, it is impossible to receive something above nature before one decides that this cannot happen within nature. Only after one despairs from nature can he ask for help from above, to be given help above nature.

Question (Petah Tikva Center): (04:28) It says that only after he has despaired from his own nature can he ask for help from above to be given help from above nature. So, despair from nature, we heard before you came here. I want to take this to the Ten. The main question is: how do we aim ourselves in such a way? Because we see that he writes that the Creator is the quality of mercy. When we talked yesterday about the center of the Ten to which we need to aim ourselves, can you help us? What is the center of the Ten? What intention do we need to have? Because we see what's happening in the Ten, both when it's good and when it's bad—it goes through reason. And we're supposed to be above reason.

M. Laitman: Connection above all calculations, above all accounts, that is the center of the Ten, and that is what we should aspire to. That's it.

Question (Petah Tikva Center): (06:06) How can it be that I need to feel despair within reason, and then after that I come to above reason? It's not above reason, it's within reason, it's within nature. After I despair completely, then prayer. What's the big idea? It's not above reason.

M. Laitman: Yes.

Student: Why yes? He writes that it is above reason.

M. Laitman: It is above reason because within reason you don't have an answer. You have no solution.

Student: So there's no miracle, it's like within reason. You suffer, torments, and then you ask, then you pray, and children of Israel sighed. It seems natural, there's no miracle here.

M. Laitman: I understand you. Yes, you're right.

Student: A second question, is it possible not to suffer? Not to suffer on the flesh with wars, but in a good way, through the Ten, to be righteous, to do Torah and commandments, to draw the light, for it to correct, without suffering, without that outcry, or you have to fill Egypt on one's flesh.

M. Laitman: Then why would you advance?

Student: In a good way, through mercy, gradually. Of what I asked before, if this is nature, and you have to suffer, and there's no miracle there, so give me the path of Israel, straight to the Creator, just like, you know, quickly. Maybe that's above reason.

M. Laitman: Those are questions, yes.

Question (Petah Tikva Center): (08:08) He writes in the end, and only after one despairs from nature, can he ask for help from above, to be given help above nature. The question is, is this help from above? Does that include also reaching despair from one's nature?

M. Laitman: Yes, but that it comes naturally.

Student: We see the Creator, when He wants to help a person, He drops this blow on him, if he has the right conditions.

M. Laitman: These calculations, we don't know, we don't know what exactly a punishment is, or a gift, we don't know exactly.

Student: Now, about the help, we are Ten here, also this great force of Nebo, it's a great power. The question is, how can we take advantage of our connection, in order to reach despair from our nature, in the best possible way? Because you can do it, is it possible? Alone it will be very difficult for a person. You did it quite alone, it was you and Rabash, but we are a great force here.

M. Laitman: So this is written, to be as one man in one heart.

Student: How do we make this one man in one heart?

M. Laitman: We connect, to the extent that we don't feel any cessation, any barrier between each other. And from our shared collective force, we turn to the Creator, and then we make a demand.

Student: According to what we heard in the recorded lesson, the processes we have to go through, what awaits for us up ahead, it seems very, very tough, very harsh, challenging all the states we have to go through. It seems like without our common forces, it's impossible to go through it.

M. Laitman: Yes.

Student: Now, what you said has to start, first of all, in the Tens, right?

M. Laitman: Yes.

Student: This connection, and then connect with the rest.

M. Laitman: More? Yes.

Question (Petah Tikva Center): (10:53) What does it mean to speak to Pharaoh on behalf of the Creator in our process?

M. Laitman: We want to connect, and we are drawn to the discernment of Israel, to being as one man in one heart, and so on. Then, from all these qualities that we attain through connection, we need to search for a way to pray, how to pray, and we need to depict to ourselves what the Creator is, who He is, how He turns to us, and how we can come closer and turn to Him. If we attempt to follow that path towards the Creator, by that, we are included in each other, and so we attain the purpose, the goal of our development. It takes time, it takes a lot of energy, despair, prayer, but ultimately, that's how you get there.

Student: When you say that it takes time, does that mean I have to get to know Pharaoh in order to know how to bring the Creator into this struggle?

M. Laitman: Yes.

Student: What does it mean to get to know Pharaoh? What is the process that you say takes time?

M. Laitman: All the forces of disruption, interruption that we discover on the path, all in all are included in Pharaoh, and that's how we should relate to them. That's it.

Student: Well, more than once in the past month, we find ourselves preparing for this special point we want to reach in Passover. How do I need to bring the Creator this power at this time? Not simply on a personal level but as a Ten, in the work between us, we say there's a special time. How do we take this special force that we can feel now, and bring it to us closer in the war against Pharaoh, against our inclination?

M. Laitman: We read in many sources, many verses, where the Creator says that if you aim correctly, if you intend correctly, then I will fight for you. That's how we need to envision that state. It's the war of the Creator against Amalek. That's it.

Student: Lastly, we heard a recorded lesson from a long time ago, and you gave us a description of how to write the article that the Kabbalists wrote when the light was working on them. They were in those special states, and they wrote those articles. How can we enter the article that the Kabbalists were in so we can penetrate this picture with our innermost feeling as much as possible, in this complete picture?

M. Laitman: We need to see, in our connection, the same state in which the people of Israel were facing the Creator. That's what we need to reach. To feel that state.

Student: Do we need to talk about it, discuss it?

M. Laitman: You can discuss it, it's not forbidden.

Student: No, it's not forbidden, but how do we draw this state, this image, onto us?

M. Laitman: I think that we don't grow distant from the connection with the Creator. The other way around, actually, even when it seems that we're becoming more distant, and we need to invest more and more efforts, as it is written that we despair, and only from that despair, we discover the way to salvation.

Question (Petah Tikva Center): (17:15) How do we overcome faith above reason?

M. Laitman: The power of faith is a very special power. It is revealed in the people of Israel when they connect, and in their connection with the pressure between them. They separate from all the qualities that connected them together before that. We will feel it. The more we wring ourselves, the more we extract this juice from ourselves. That's how we'll succeed. Yes, that's it.

Question (Petah Tikva Center): (19:12) Rabash describes a very orderly process of what's happening. He says, you're going to go to Pharaoh to speak on your behalf, you want to connect, you want to bestow, you want to go above reason, and the result, you should know, is going to face trouble. You're going to feel difficulty, hardship. It's not going to be easy, this process. And then, to close this gap, you need faith, you need to reach despair and ask for help from above. There's a certain organized process, and in this process, there's a critical point, which is the point of despair, this pressure. It's a place you can run away from. You say, well, it's not for me, I can't take on this difficulty. I want to ask, like the friend did, where do you get the forces in faith, how can the Ten help the society? Where do we take the additional forces of faith to enter such a process where you, you want to reach Lishma, but you know you're going to get blows. It's not a question, it's clear, and you'll need this power. How to assemble these forces of faith?

M. Laitman: You collect the forces of faith through the connection between us, and we are not afraid that there's some big obstacle here. It's clear there is, but it's all not an obstacle but rather a special disturbance so that we will aim ourselves to more connection on the next degree. And each time we feel some obstacle, we need to seek how to not run away from it but rather how to connect in order to attain the next degree. This is actually the whole solution. That's it. That's why if we read it in a gradual way, a complete way, we will see to what extent they will advance this way towards their exit from Egypt.

Question (Petah Tikva Center): (22:32) How does a person not run away when he feels an obstacle?

M. Laitman: To where?

Student: Instinct. He feels a need to run where he really does run.

M. Laitman: Where? Where is he running to?

Student: From himself, with dealing with the work, the inner campaign. Instead of running to connection, he stays in the obstacle or even doesn't want to deal with it and runs away from it completely. So, how can a person who feels an obstacle, if he even feels that it's the Creator behind it, but if he feels such a state of difficulty, of an obstacle, how does he not run? I'm not even talking about doing good; how not to run.

M. Laitman: He needs to work only according to what's written. Connection, and the people of Israel sighed from the work, and so on and so forth. And then, at the end of this despair, each time that he discovers a new degree of despair, he also discovers there actions that he must perform by which he enters into even greater despair. And more into a dead end. That's how one advances. Until he reaches, and they sighed from the work, meaning it's the end, and there's nowhere more that none of them, all of them together do not find what could be before them.

Student: So, in order to reach despair that will lead to the sigh, and so on, a person needs not to run, to constantly be persistent more and more. It is for that that we received rules, we received laws how to connect, how to look at one another, how Tens should be connected. That's it.

Student: There are rules, there's what's written, and there are states that we go through. When a person goes through a state, what's written, what we accepted upon himself is just on paper.

M. Laitman: Yes, so nevertheless he needs to continue until his personal state is not revealed to everyone as a general state. It is revealed to me, okay, I must support the others. I must continue and follow them.

Student: How do you continue on the path and strengthen one another when we're on the way to despair, a common despair?

M. Laitman: No, that's not correct. Not on the way to our common despair. It will be in the end where the people of Israel sigh the work. But nevertheless, for the time being, they have where to advance to.

Student: The despair, it puts it on the side, or because it leads there?

M. Laitman: Despair could be for a person in the beginning of his way, of his path. He didn't get ice cream, I'm despaired. But if we're talking about the real spiritual goal, then we don't despair so greatly. We despair from our personal forces, from our general forces, from the totality of the process that we go through. But that's not the reason for despair like he intends and means here.

Student: When we're squeezed slowly and led to some point of despair, how does that lead a person to faith above reason? How is one connected to the other? How does it take him out of his nature, that squeezing?

M. Laitman: Specifically this ringing, this draining is what takes him out of there, and he remains as existing only in faith above reason.

Student: So, faith above reason is a result? It's a result?

M. Laitman: Yes.

Question (Petah Tikva Center): (28:32) What force does Moses get from Jethro that now he can come back to Pharaoh, and feel him as a stranger, and then demand him to be released? What's that special force? How can I locate it in the Ten?

M. Laitman: In the Ten, I don't think you can locate him. And also, not in the Ten altogether, but rather further away. You need to advance until you feel how much this force, how much this force of Jethro, and Pharaoh, and others, other forces are all arranged and are assembled by you. And then, only then you understand what needs to be done in order to advance another degree.

Student: How to feel Pharaoh as a foreign force?

M. Laitman: That is only at the end of the path, when we're before him. Only in the end.

Question (Petah Tikva Center): (30:53) This action of pressing on connection, how is it expressed when a Ten presses on connection?

M. Laitman: I would say that in the beginning, it's like wanting to be connected in a whole way, a whole manner for them where each feels the whole Ten that he is with them in one embrace.

Question (Petah Tikva Center): (31:32) When we're pressing on connection, we can reach connection, or we need the force of faith for the connection to happen upon us.

M. Laitman: We can't reach the force of faith because it's not yet the state, it's not the time that we can reach it.

Student: So, what do we come to now from these efforts?

M. Laitman: We're advancing towards Pesach.

Student: So, what is happening to us as a result of pressing on connection? If we don't reach the force of faith, what happens?

M. Laitman: No, we reach the forces of faith, but not the force of faith that covers all our work.

Student: Because you mentioned that once you press on connection, all the stench comes out of the will to receive.

M. Laitman: Well, that's not immediate, and it's not upon us.

Student: So, the moment it comes, where do we bring the forces to press on connection more?

M. Laitman: We'll find.

Question (Petah Tikva Center): (33:06) In the whole article and the process of the Exodus, we're speaking about the cry, that eventually this process is preparing him for that cry. What is it about?

M. Laitman: This cry is where they realize they can't attain the connection between us and within this connection attain contact with the Creator. We don't have that before us, only that. And that's what the cry is for.

Student: How is the cry connected to despair of their own forces and their common forces?

M. Laitman: Certainly, this entire cry is a result of the connection between everyone. And out of coming close nevertheless and connecting between us, we see that there is no other way. Therefore, it strengthens us, although “and the children of Israel sighed from the work” against that. But this against that remains, and they cry.

Student: So, the cry isn't from the pain, right?

M. Laitman: No.

Student: It won’t take us out of suffering. So, what is it about exactly?

M. Laitman: The cry is from a lack of a solution, which is felt. And what is attained is the greatness of the Creator, the revelation of the Creator.

Student: And next, alongside the despair, who is that that is constantly increasing the importance, that eventually there will be that collision that will bring to the cry. That's Moses, that's his duty to constantly push even though there's despair?

M. Laitman: Yes.

Student: So, there's a force in a person?

M. Laitman: Yes, that's the force of Moses.

Student: It's pushing him beyond the despair.

M. Laitman: Yes.

Student: So, faith above reason, it's not like we said before. It's not going to take us out of suffering, it'll connect us to you.

M. Laitman: Yes.

Student: So, it's not a path of suffering, there's like another thing happening parallel to that, and it's not a direct result of suffering, it's like another degree?

M. Laitman: It's the force that connects them to the degree of the Creator, that's faith above reason.

Student: And it comes when they complete their quota?

M. Laitman: Of the exertion.

Question (Petah Tikva Center): (37:00) You said that the private state is solved when it is revealed as a general state. What does that mean?

M. Laitman: I didn't say it quite like that, but you could say that a person is drawn to his personal solution, and then he's drawn to his general resolution, and then he doesn't feel that he has some solution altogether. That is the despair that is needed in order to attain the exodus from Egypt.

Student: You also said that the forces, when the friend was asking about the forces of Pharaoh and Jethro, that these forces are organized by us, we'll be able to advance another degree. What's to organize those forces, how?

M. Laitman: That's to simply organize the forces; it's very simple. All the forces are connected in the Creator, and the Creator manages Moses.

Student: To organize the forces is to ascribe them to the Creator?

M. Laitman: Yes.

Student: And the moment we ascribe it to the Creator, what to do with it next?

M. Laitman: When we tried to bring all our forces to the Creator, we are nearing the exit. Because only the Creator is before us, and Moses is the stages by which we come to the Creator.

Question (Petah Tikva Center): (40:12) Maybe you can explain the last paragraph: it's written, Only after he reaches despair on beside of nature can he ask for help from above, to be given help above nature.

M. Laitman: Yes.

Student: What is he saying here?

M. Laitman: Meaning that if in all the states that were prior to that, it was clear that they have a force of a disturbance before them, that's not letting them enter the land of Israel, then now, they see it is so.

Student: And what is the help they're asking for?

M. Laitman: The help is that they must be connected, above nature.

Student: What is above nature?

M. Laitman: In the force of bestowal, the force of the Creator.

Question (Petah Tikva Center): (41:47) When they despair of their own nature, there are a lot of degrees. The state when he reaches a dead end, is that a reality of only intentions with no actions?

M. Laitman: It appears to a person that way sometimes. It's not a clear state that we must be stuck upon.

Question (Petah Tikva Center): (42:25) A person recognizes a lot of force working on him. Sometimes it's Moses, sometimes it's Pharaoh, sometimes the people of Israel that complain. Now, beyond these forces working on him, he identifies with a force like that every time? Does he feel identification with the forces working on him?

M. Laitman: No, not always. It doesn't go one-to-one here. It's a person who starts to know the Creator through this system of forces, where altogether, all these forces awaken in him, some in clash, some in connection, each in some way. They all bring him to a state in which he understands amongst who he is. And maybe, not to show him that he's before the Creator, because then he folds, as they say. But rather, bring a person to that point in nature in which he surrenders before it, and then he receives the revelation of the Creator from all those forces that are operating now, bringing him to a state that he is ready to reveal the Creator.

Student: So, a person is like this matter, and all the forces are working on him, like matter, and the hands of the Creator. So, it's only one force, actually. But every time, it seems like something else. What can a person say, this is me?

M. Laitman: The person?

Student: Yes. That he can say, this is me, that's mine.

M. Laitman: No, never. Never, how could it be? No? Where did you take that from?

Student: So, that's what I'm asking. We're working in a Ten now, we're investing in a Ten, we want to create something, build something inside it. What can we say here: this is us, this is as we built this.

M. Laitman: The final decision that will be received from the entire Ten towards the path, towards the Creator, is probably, you could say about it, that it comes from the whole of nature, that you operate from within.

Student: So, when we're speaking about despair from our own forces, the help of the Creator, all of that, who is the one in despair? Who is the one getting the help? Who, or what can we say that that's the Adam created between us?

M. Laitman: You discover from all your scrutinies something from Adam. And... this way, it happens. And we reveal him, and we want to join him.

Student: So, the result of all the different actions and forces is that we want to reveal something between us called Adam?

M. Laitman: Yes, what you build.

Student: We're building it, or is the Creator building it between us?

M. Laitman: You.

Question (Petah Tikva Center): (48:05) When Moses reaches the age of 40, he recognizes the Egyptian in him, kills him, and runs away. What does it mean that Moses killed the Egyptian? What does it mean for us?

M. Laitman: I can't say to you precisely about the sentence of Moses, but... I also can't say something about that which a person comes to it from this world. A person that's in our world. But, anyways... Anyhow... Whoever comes to a state in which he kills the Egyptian in him, then is rewarded with rising to that point from which, from it onwards, he connects to Moses and the Creator.

Student: What advice is there to reach that degree that a person identifies in him, the Egyptian, and that he doesn't want to work with it anymore? How do we advance to that? When does such a discernment come up in a person?

M. Laitman: It comes to the person as a revelation of a force that he is in front of the Creator. And from a person… a person can't deal with it.

Student: But when I try to locate our state in this story, I feel that we as a group, it's as if we've been past this part of “and they sighed from the work,” but we're searching for something that is beyond what which we have, already yearning for it. On the other hand, the next stage is that Moses identifies this will to receive, the Egyptian, and goes to Midian, and grows there even more. But that stage, I feel like there's no feeling of who is this first, the initial will to receive that I'm not willing to work with. Here I would, I feel like here, I'm not capable of feeling that. Not in me, and not in the group, and there I feel like, it's like I would like to come closer, to advance towards that stage. That's what I feel. That's why I'm asking this question about the Egyptian.

M. Laitman: I can't tell you.

Question (Petah Tikva Center): (52:42) When we make a step towards the spiritual goal, we immediately feel the emptying, emptying from forces. It’s also written about it in the article, that we have no fuel. The question is, how does a person become precise with himself more towards the Creator? The moment there's an emptiness, then the work kind of… where we need to aim ourselves more towards the Creator, to pave the way.

M. Laitman: Yes.

Student: What's the difference between prayer and speech, and prayer and thoughts, and concentrating our forces?

M. Laitman: We can't know that. That question, we don't know it yet, because first we need to reach the end, and then we need to try and see what of our actions will influence the Creator more.

Student: What is there besides this emptying of forces? We want to continue, to move.

M. Laitman: Whatever you want to continue, that belongs to your will to receive.

Student: I've been emptied by it. That's it. There is none.

M. Laitman: What none?

Student: I emptied my desire to receive.

M. Laitman: No, not yet. You'll see. As much as it lives in you, and as much as it'll try to rise up.

Student: I simply feel that the prayers are dispersed, the requests are scattered, they need to be more sharp, in the direction, precise.

M. Laitman: Yes.

Student: So how do we do it more like that?

M. Laitman: How to do it? Keep working without complaining. The complaints, your daily complaints, reach the Creator, and it doesn't wake Him up. It's only written down as the opposite: that you're not satisfied, that you're crying, you're complaining.

Reader: We can read another article that has to do with Moses beating the Egyptians. So, we're going to move to an article, it should be in the system, dividing up Rabash, article 237, “The Matter of Mind and Heart.”

Reading: (56:08) 237. Mind and Heart

The will to receive is expressed in mind and in heart. By correcting it to work in order to bestow, a person can receive the upper abundance.

Let us explain the will to receive in the heart. The heart is called “desire and yearning for pleasures.” Hence, if a person can correct his actions in a manner that he can relinquish all the pleasures in the world if he sees that it will not yield any benefit to the glory of the Creator, he is rewarded with receiving real pleasures because now their reception will not be for his own benefit.

By intimation, this is implied in the verse, “And he looked this way and that, and saw there was no person, and he struck the Egyptian.” RASHI interprets that he saw that nothing good would come out of his offspring, meaning that he saw that from this Egyptian, meaning from this act, there will be no benefit.

“He struck the Egyptian,” not letting him satisfy his will and rejecting his request. This is called “putting to death the act and the thought of that Egyptian,” who is included in his heart. Also, the pleasure of the mind is only in doing what he understands what he is doing. To the extent that he does things against his reason, when his reason demands otherwise, his suffering is measured by the measure of resistance to his mind.

When a person goes above his mind, when he is given the mind that approves of all his work, he will be able to say that he is receiving all this in order to bestow, since for his part, he can relinquish the mind.

At that time, he can be rewarded with the light of faith, for he can relinquish because his aim is not for himself. The proof of this is that he does everything even if it is against the intellect. Naturally, he is able to receive the light of faith and can be certain that his aim is to bestow.

But when he cannot work in faith, but only where the mind approves, meaning according to the will to receive, he remains inside the Tzimtzum [restriction]. For this reason, we need two works: mind and heart.

Question (Petah Tikva Center): (01:00:07) So to kill the Egyptian is not to give it the filling? That’s how we kill it?

M. Laitman: Yes.

Student: Is the Egyptian a certain specific desire? Or is it like a prototype of some of every desire that awakens?

M. Laitman: It's not towards the Creator, that's already the Egyptian.

Student: Egyptian, it's not some corporeal filling that I give to something, it's…

M. Laitman: No, we're not talking about that.

Student: So, it's the desire to exploit the Creator, and a person decides that he's not willing to fill the desire.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:00:52) He writes, when a person goes above reason, meaning to give the mind that will obligate his work, he will give, he could say that he receives all this in order to bestow, because he can give up his mind. Earlier, you said the only thing is, the only force that we have here is if we connect, we'll feel an immense power. I wanted to ask whether by us making an effort, let's say every friend makes a small effort to go above his mind, does that help us be more connected?

M. Laitman: Yes, but it depends how much and against what.

Student: So let's say the quantity of forces that we have here, let's say, there's friends in the world, we're a very big force. If each gives a small, a gram of force, can that create a big mass in overcoming and our connection?

M. Laitman: Yes, and what?

Student: So, the question is like this. If we have such an ability, many times we are in states where to overcome the mind a lot, we can't. And in the end, it goes to a state where you say, well, I can't overcome, so let's let go and we don't give importance. In my opinion, we're not giving importance to the small overcomings, small actions that can eventually bring bigger overcomings. The question is, what's the measure? What's the weight of these small overcomings?

M. Laitman: We either weigh our actions according to the force against that law of attraction. No.

Question (Petah Tikva Center): (01:03:04) I want to continue to scrutinize what the friend started, because he wrote here, the heart is called desire and yearning for pleasures. Hence, if a person can correct his deeds in a way that he can give up all kinds of pleasures in the world, and when he sees that there is no benefit for the Creator, then he gets to real pleasures because he won't receive them for his own benefit. What are the pleasures in the world that he's willing to give up? What is he talking about here?

M. Laitman: You, as a secular guy, you don't know what pleasures of this world are?

Student: I don't consider myself secular, but you simply said to the friend that these are pleasures from spirituality, that he has to give up his pleasures with a connection for the Creator, where he doesn't want the Creator for himself, and that's the concession, and not about other things. Maybe I'm asking from a secular point of view, what are those pleasures in this world that we give up?

M. Laitman: What are you about to attain?

Student: If I look at my life, 99% of my actions that I need and I do during the day, probably, how does he write it here, that from this action, there will be no benefit. So there's in almost every action some Egyptian that needs to be killed. When you answered the friend, it was a little confusing to me. That's why I'm asking, what are those pleasures during my life that I have to kill in order to develop spiritually?

M. Laitman: You don't have such?

Student: I think so, but they're all talking about all kinds of pleasures that I know that are regular ones from this world.

M. Laitman: Ask for the Creator to explain it to you.

Question (Petah Tikva Center): (01:05:49) To continue that, the question is, what is that state where a person sees there will be no benefit for the Creator?

M. Laitman: That really is a question. It's two things that erase each other.

Question (Petah Tikva Center): (01:06:22) A little question to be precise here. The people of Israel sighed from the work. From what work?

M. Laitman: I guess from spiritual work that they're in.

Student: What in the spiritual work?

M. Laitman: I don't know, because we're talking about each one who wants to belong to Israel.

Student: What I'm trying to ask is, can you connect this process to the work of connection in the den?

M. Laitman: Not now.

Student: Not necessarily.

M. Laitman: No.

Student: Meaning, the Egyptian is not necessarily against the connection in the Ten.

M. Laitman: No.

Question (Petah Tikva Center): (01:07:31) In the end of the article he says, therefore, we need two works, meaning mind and heart. So, can you explain what the two works are?

M. Laitman: No. But I guess from all our efforts, that's how they are divided. Into efforts in forces, and efforts in the heart.

Student: Efforts in the mind and efforts in the heart? And the efforts in the heart are to give up the pleasures? That's the work?

M. Laitman: Yes.

Student: What's the work with the mind?

M. Laitman: The work in the mind, that before you, there are a few paths that you need to determine what their essence is. What their essence is. And in this way, you glue yourself to one of them.

Student: What ways are there?

M. Laitman: I don't know, but I guess there are.

Student: Is it through the desire to receive and the desire to bestow, or is there more than that?

M. Laitman: Yes. Through the will to receive and through the will to bestow, we need to go, and whenever we come to a state that we can decide one as opposed to the other, well…

Student: I don't know, it sounds, usually it feels more like it's written. a person gets despaired, it's a feeling.

M. Laitman: Yes. Yes.

Question (Petah Tikva Center): (01:10:02) According to what’s written here, there is a certain point on the way that what appears to him yesterday, some obstacle that he couldn’t pass, it’s the end of the world. Suddenly later, or some time passes, appears less meaningful. Him himself, it itself, becomes less important. He can overcome.

M. Laitman: But is it right to judge in this way? In what is revealed, he for himself?

Student: Who will judge if not a person? He right now sees it, so he can make like a step forward, what appears to him yesterday as a barrier, he has suddenly the strength. He suddenly has the forces to make a concession to himself, like it's written here.

M. Laitman: What's written?

Student: He writes here that therefore, if a person can correct his actions where he can give up all kinds of pleasures in the world by seeing that there will be no benefit for the sake of the Creator. The question is, how to get there as fast as possible?

M. Laitman: As quick as possible. It's not good that a person thinks that this is what's before him to choose between quicker or not as quick.

Student: So what, let it, a person needs to let himself lose all that he… what actually needs to be done?

M. Laitman: Think.

Question (Petah Tikva Center): (01:12:47) It is written here that if a person can correct his actions by being able to relinquish pleasures of this world, if he sees that it will yield no benefit to the glory of the Creator, he is rewarded with receiving real pleasures. But if I look at the reality in which I'm making a calculation in life, I can't say that I'm taking into account altogether that I'm operating for the glory of the Creator. In general. Naturally. A person does actions, he doesn't take that into consideration. Now, there seemingly should be here a state in which a person has two calculations. Meaning, he has a calculation between two things. He can feel what's for the sake of the glory of the Creator and what's not. Or is it not like that? How can I start making calculations whether something is for the sake of the Creator or not?

M. Laitman: You probably haven't reached that yet.

Student: That's OK?

M. Laitman: Yes.

Student: But that's what we have to get to there? Meaning, a person has to go through this process?

M. Laitman: Yes.

Student: Is there anything specific in the work that we need to do in order to sort our desires? It seems like all the desires in the world that I have are not for the sake of the Creator. I need to reach such a discernment.

M. Laitman: Yes.

Student: Simply to remain in that deficiency and continue to work?

M. Laitman: Well.

Question (Petah Tikva Center): (01:14:45) It's written that you didn't serve your Lord, your God, in joy. And when the Creator looks at the actions of the righteous and of the wicked, and does not know what the Creator wants, and who He wants, their actions, and he continues. And Baal HaSulam writes that and the Creator saw the light that it is good, meaning as far as revelation, which is the acts of the righteous. And he continues and says that the light of this world was created from the darkness, since the advantage of light from darkness. As what is the benefit of a candle in the afternoon, how does that benefit? And therefore, one becomes a partner in the Creator in the acts of creation and seeing light as darkness. When he looks and sees how dark and despite he is towards the holiness above, and how he is clothed in such clothing, and with that light he is surrounded. And with attention to the question, he is strengthened with great force to subjugate the force of evil in him, and then he will be rewarded with being able to separate between light and darkness. There's great benefit by the created being discovering how despite he is, but how to add to this the matter of the joy, the point in which he connects this to an act of the Creator.

M. Laitman: First of all, I don't think that the created being is lowering himself. I also don't feel that how from the nature of creation, he is lowly.

Student: I didn't understand the last sentence.

M. Laitman: He doesn't think of himself, he doesn't measure himself how low he is from the will to receive in him. That's it.

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