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

Daily Lesson (Morning) April 13, 2025.

Lesson on the Topic of “Pesach (Passover)”

Part 1: Rabash. A Real Prayer Is over a Real Deficiency, Article 19, 1986.

Reader: Hello, we're going to read an article by Rabash, “A Real Prayer is Over a Real Deficiency.” The study material is available on the sites and the Arvut. You can send questions live through the sites.

Reading: (00:31) A Real Prayer Is over a Real Deficiency

Article No. 11, 1986

The writing says, “These are the names of the sons of Israel who came to Egypt. …And a new king arose over Egypt, who did not know Joseph. …And the Egyptians compelled the sons of Israel to labor rigorously … And it came to pass that the sons of Israel sighed from the work, and they cried out, and their cry because of the work went up to God … and God heard their groaning.”

We should understand why it is written, “and their cry because of the work went up to God.” Did they not have greater torments in Egypt? Here it seems that their cry, meaning their torments, were only from the work. It is also written, “And God heard their groaning,” meaning that hearing the prayer was over their groaning, which is only about the work.

We shall interpret this according to our way. It is known that before a person begins to work in order to bestow, but for reasons that are written in the holy Zohar (“Introduction of the Book of Zohar,” items 190-191), that there are two reasons for engaging in Torah and Mitzvot [commandments]: 1) to have the pleasures of this world. If he does not observe the Torah and Mitzvot he is afraid that the Creator will punish him. 2) To have the pleasures of the next world. His fear that he may not be given causes him to observe Torah and Mitzvot.

When the reason that compels him to observe Torah and Mitzvot is his own benefit, the body does not resist so much because to the extent that he believes in reward and punishment he can work and feel that each day he is adding more. And this is the truth, that each day of performing Mitzvot and engaging in the Torah joins the day before, and so he adds to his possessions of keeping Torah and Mitzvot.

The reason is that his intention is primarily the reward, and he is not thinking about the intention, meaning that his aim will be to bestow. Rather, he believes in reward and punishment, and that he will be rewarded for what he is doing. Therefore, his aim is only to perform proper actions in every detail. Otherwise, if the actions are improper, it is certain that his work will not be accepted so as to reward him for them. When he sees that the work he is doing is fine, he has nothing more to worry about.

For this reason, his concern is only with the quantity, meaning that he should try to do more good deeds. If he is a wise disciple then he knows he should delve deeper into his learning and be more meticulous in the Mitzvot he is performing—to keep them according to the law according to everyone’s view. He always tries to be rigorous with judgments that are usually treated more lightly, while he tries to be more rigorous, but he has no other worries.

It follows that such people—whose reason for observing Torah and Mitzvot and assuming the burden of the kingdom of heaven is to be rewarded in this world and in the next world—do not need the Creator to have the strength to engage in Torah and Mitzvot, since to the extent of their faith in reward and punishment the body allows them to keep, each according to his degree.

This is not so with people who want to do the holy work in order to bestow without any reward, and want to observe Torah and Mitzvot because of the greatness of the Creator, and it is a great privilege for them to be allowed to serve the King, as it is written in the above-mentioned holy Zohar: “Fear, which is the first, is that one should fear one’s Master because He is great and ruling, the essence and the root.”

He interprets there, in the Sulam [Ladder commentary on The Zohar], that there are three manners to fear of the Creator: 1) fear of punishments in this world, 2) fearing punishments of Hell, as well. Those two are not real fear because he is not keeping the fear because of the commandment of the Creator, but for his own sake. It follows that his personal benefit is the root, and fear is the branch and results from his own benefit. But fear that is the essence is that he will fear the Creator because He is great and rules over everything.

It follows that the greatness of the Creator is the reason that compels him to observe Torah and Mitzvot. This is regarded as his desire being only to bestow upon the Creator, called “bestowing contentment upon his Maker and not for his own benefit.”

Here begins the exile, meaning that he is not permitted to aim his work to be in order not to receive reward, since it is against nature. And although one can force oneself although the body disagrees, just as one can practice abstention although it is against nature, but this pertains to actions. That is, to do things against the body’s will he can go above reason, called “against the body’s will.”

However, he cannot go against his feeling and intellect, meaning to say that he feels otherwise than he does. For example, if a person is cold or hot, he cannot say that his feeling is untrue, and force himself to say that he understands otherwise than what his mind does, or that he feels otherwise than what he is feeling. His only option is to say what he sees.

It follows that when one wants to keep Torah and Mitzvot in order to bestow upon the Creator, it is the nature of the body not to move at all unless it sees that it will have some reward. Thus, he has no way to work for the Creator and not for his own benefit.

Here begins the exile, meaning the torments that as much as he works he sees no progress. For example, if he is twenty years old he can say that he has acquired possessions of twenty years of engagement in Torah and Mitzvot. On the other hand, he can say that he has been keeping Torah and Mitzvot for twenty years but has not achieved the ability to do anything in order to bestow, rather everything is built on the basis of self-love.

It follows that all the torments and pains he suffers are because he cannot work for the Creator. He wants to work in order to bestow, but the body is enslaved to the Klipot [shells/peels] and does not let him have this aim. At that time he cries out to the Creator to help him because he sees that he is in exile among the Klipot, they govern him, and he sees no way that he will be able to emerge from their control.

It follows that at that time his prayer is regarded as a real prayer because he cannot come out from this exile, as it is written, “And He brought Israel out from their midst, for His mercy is forever.” Since this is against nature, only the Creator can deliver Israel from this exile. But since it is known that there is no light without a Kli [vessel], meaning that there is no filling without a lack, and the lack is the Kli that receives the filling, for this reason, before one enters exile, meaning if he does not see that he cannot deliver himself from the exile by himself, it cannot be said that he should be brought out. This is so because although he cries, “Get me out of the state I am in,” it is not a real prayer because how does he know that he cannot come out by himself?

Rather, this can be said precisely when he feels the exile, meaning that he will pray from the bottom of the heart. There are two conditions for praying from the bottom of the heart: 1) His work must be against nature. That is, he wants to do everything only to bestow, and wants to exit self-love. At that time it can be said that he has a lack. 2) He begins to exit self-love by himself and exerts in it, but cannot move an inch from his state. At that time he becomes needy of the Creator’s help and his prayer is real because he sees that he cannot do anything by himself. Then, when he cries out to the Creator to help him, he knows this from the work, as it is written, “And the children of Israel sighed from the work.” This means that by working and wanting to achieve the degree of being able to bestow upon the Creator, they saw that they could not emerge from their nature so they prayed from the bottom of the heart.

By this we will understand what we asked about the verse, “and their cry because of the work went up to God.” This means that the worst torments, over which was all their crying out, was only over the work, and not over other things. Rather, it means that they were crying out over their situation—that they could not emerge from self-love and work for the Creator. This was their exile, which tormented them—that they saw that they were under their control.

It follows that in the exile in Egypt they obtained Kelim, meaning a desire that the Creator will help them emerge from the exile, as we said above that there is no light without a Kli, for only when we pray a real prayer, when one sees that he cannot be saved, and only the Creator can help him, this is considered a real prayer.

M. Laitman: You heard the article, very special, “A real prayer is over a real deficiency.” Are there questions?

Question (Petah Tikva Center): (18:26) He says that a real prayer is over a real deficiency. In the prayer, MAN, does the Creator have to answer?

M. Laitman: We are speaking about a real prayer that awakens the Creator to answer him.

Student: What's the exact formula that necessitates the Creator to answer the person?

M. Laitman: It's not a formula. It's the feeling of the deficiency in the person. And then the Creator helps him.

Student: And if he feels that time after time he fails, he hasn't merited a response from the Creator, what else should he do? What will give him more strength to continue and form this deficiency?

M. Laitman: To continue, that will give him the strength to continue. If he sees that he’s not succeeding in his request, he is not getting filling from above for his deficiency, then he must continue.

Student: Real prayer is over a real deficiency. What's the real deficiency?

M. Laitman: The real deficiency is that he feels that as much as he is on this track, in this work, it still did not bring him to feel the real deficiency. And that's why the Creator isn't answering him.

Student: But in the person, because of the will to receive, there's no desire to actually bestow to the Creator in him.

M. Laitman: None.

Student: And that's the true deficiency.

M. Laitman: The real deficiency is when a person feels a lack in something, that he can ask and get an answer.

Student: Yes, but what's expected of the person is a deficiency to bestow contentment to the Creator. And then when he does not succeed, the Creator helps him. But how does one even get such a deficiency to bestow contentment to the Creator? It's against nature and against all reason.

M. Laitman: Of course it comes from the Creator.

Student: So, what's required of the person?

M. Laitman: What's required of a person is to reveal this deficiency, that he does want to reveal, to show the Creator how much he wants to bestow upon Him. And to pray, and ask, and cry.

Student: When or how is a person worthy of being given this deficiency to bestow contentment to the Creator?

M. Laitman: It's difficult to say when, under what conditions. But the Creator gives a feeling to every person in something that he feels a deficiency for bestowal.

Student: Last question. True deficiency is a prayer?

M. Laitman: Yes.

Question (Petah Tikva Center): (22:51) In Egypt, we can understand that the deficiency is very, very clear, because the Egyptians want the opposite. Then the deficiency can become clarified. But in a society like ours, it could blur the deficiency of the person, because the society itself, it has a deficiency to connect, to bestow to the Creator. And a person, as if, joins it. So, how do you develop, how can a person develop a deficiency from incorporation in our society?

M. Laitman: If there is such an opportunity before him to incorporate in a society that is entirely aimed to advance toward the Creator, then he must do this.

Student: What's the correct way to become incorporated with a deficiency and not the fulfillment in such a society?

M. Laitman: That's to the extent that he is incorporated with them, with the people. And to the extent that he wants to immerse himself in this.

Student: It kind of feels like, to some extent, I have to distance myself from all the good things that society creates, the connection, the greatness, in order to create a deficiency. Otherwise, you're immersed in all the good that's in society. So how do you develop a deficiency?

M. Laitman: A deficiency for wanting to receive assistance from the Creator that will bring him closer to salvation.

Student: It's clear, but again, how to do it correctly, specifically, in connection with the friends?

M. Laitman: He needs to see how much the society also yearns for that same state. He must check himself to what extent he too yearns for that state, and to what extent he is in a society, in the society, and is incorporated in it, annulled before it, so as to together with it achieve adhesion with the Creator.

Student: Does a person have the ability to do this scrutiny in incorporating with the deficiency and the longing, and not to be filled by what the society gives?

M. Laitman: Yes, of course, because this is first and foremost his deficiency he needs to find a desire to be incorporated in the Creator in a way that, besides this, he has nothing.

Question (Petah Tikva Center): (26:54) It's written everywhere that they “cried from the work”, and their cry went up to God. It doesn't write that each one did it personally, but it was their mutual action. And if we relate it to the work in our society, how do we gather everyone for a mutual cry to the Creator and not each one separately?

M. Laitman: This happens to us through our incorporation, through our connection, through our nearing to each other, together, all of us, as much as we understand the state of the goal. And then the incorporation between us and with the Creator becomes like one vessel. And this is how we advance.

Student: I see that the friends are yearning for the Creator. In every way I try to incorporate with this desire. How to feel the moment when the mutual cry emerges from us and reaches the Creator?

M. Laitman: We simply need to live it and to cry out to the Creator, to shout to the Creator, each one from his own heart and all of us together from our common heart.

Question (Petah Tikva Center): (29:00) He writes to us in the beginning of the article that one does not think about the intention to be in order to bestow. How do we acquire an intention to bestow?

M. Laitman: What is the light of the intention to bestow?

Student: In the beginning of the article, he writes, man does not think about the intention to make it in order to bestow. I'm asking how do you acquire the intention to bestow?

M. Laitman: This is by learning the operations of the Creator toward Israel, and how necessary it is for us to change our relation to the Creator, to the upper force. And if we are truly immersed in this, then we gradually become incorporated together with a desire to bestow upon the Creator.

Question (Petah Tikva Center): (30:46) I wanted to ask, he's talking about three kinds of fear. He says that the first two, from fear of this world and punishment of the next world, they're both for self-benefit of course, and the important kind of fear, he writes, that it's a fear of the Creator for He is great and ruling. And I wanted to ask, in order to advance to the third faith, where he says the exile actually begins, because the body begins to resist, to advance to that practically. If I make an action to bestow to the friends, and let's say I detect self-benefit, so it's clear that it's one of the two fears. But if I don't identify self-benefit in that action, am I supposed to look for that self-benefit?

M. Laitman: Why do you do this?

Student: The action to bestow to the friends is to acquire a vessel where the Creator can pour His light.

M. Laitman: Yes, and?

Student: I do the action, and I don't identify some massive resistance from the body. Alternatively, I don't identify that I do it for self-benefit. So, I'm in this kind of lack of vision. And the question is whether at this point I should look for the self-benefit in it, or just to give up and say, I did an action, and whatever the intention is, that's what it is.

M. Laitman: But you didn't achieve the goal, the purpose of the act.

Student: Probably not.

M. Laitman: So, you need to continue.

Student: So, I continue on the same action, or another action, another action, until the...

M. Laitman: What other actions do you have?

Student: Only to bestow to the friends. There's no other connection to the Creator as far as I understand.

M. Laitman: Yes.

Student: If I can ask it from another perspective. When we look for increasing the fear of the Creator, that He's great and ruling, for the will to receive, it's not a natural thing. The will to receive itself thinks it is great and ruling. So, how do we help each other increase the importance of the Creator, or our actions, so they come from fear of the Creator and not self-benefit, to make it greater than the will to receive? So, how do we create such an environment where the importance of the Creator simply jumps us forward?

M. Laitman: I hear you.

Question (Petah Tikva Center): (34:38) When we started reading the article, I had this question, what does it mean to serve the Creator? How do I, despite everything that's happening around us, all the scrutinies, how do I scrutinize each moment that I am serving the Creator?

M. Laitman: That follows the intention.

Student: How do I direct myself to the Creator every moment? So, I know that the connection with the friends, I read the article, everything we do here, I am directed to the Creator. How do I scrutinize within myself that my actions are aiming for the Creator?

M. Laitman: Ask yourself.

Student: Well, I do ask myself every moment, so what do I do with this question, what's the answer?

M. Laitman: That still is not clarified, so continue.

Student: But the deficiency exists every moment. You constantly feel that everything you do is still not enough. You want more and more. What's the solution?

M. Laitman: The solution is to reach the right deficiency.

Student: Which is what? What's the right deficiency?

M. Laitman: That you have to receive help from the Creator.

Student: To really ask to give this help, that I'll be aimed towards Him every moment?

M. Laitman: Yes, in a simple way.

Student: And how do we help each other in the Ten or in the society to have this intention, to really come to this prayer?

M. Laitman: Through example.

Student: Through example to each other?

Question (Petah Tikva Center): (36:38) If we go from the end to get such a deficiency, there must be an outcry to the Creator. To come to a state of an outcry, a person needs to really help the state he's in. It needs to seem urgent to him and terrible. And that's against nature. A person's nature is to justify his situation. I do it this way because it's good. If it's not good, I'll do this because that's good. From where do we get a real outcry in such a vision of seeing our present state so bad, as so bad, that we have to cry out to the Creator?

M. Laitman: That comes from within our study and the heart's desire, that we become incorporated between us, all of us, in a single heart. And then from that single heart, we erupt in cry.

Student: When Rabash gives all the other ways that seem to have reward, they seem to have justification to do this because of that, do this, you do this, you get that. This is easier for us to understand that it's not the path of truth, and there is something else. But that something else, we can't touch it. We cry out to the Creator in asking for something that we don't know. Other than a feeling that there is truth to it, how do we muster strength to ask for something with such an outcry? Sometimes he writes, my death is better than life.

M. Laitman: If I always think about the purpose of the cry, what state I need to reach with respect to the Creator, and in what state the Creator needs to be towards me. So then it's clear that there has to be a general opening of man and the Creator.

Student: How will that state feel in us and in the society?

M. Laitman: The state is felt in us that we reveal the Creator and become incorporated with it in a way, that we have no deficiency left which is not filled with the Creator.

Question (Petah Tikva Center): (40:04) The prayer to exit Egypt is a prayer for a deficiency only, to come out of self-love, to only want the quality of bestowal? But not that it will fill me with the quality of bestowal, that I'll be in love, that I'll love the friends, but only their deficiency?

M. Laitman: A prayer for the deficiency, or a prayer which already reveals the deficiency and receives in it the outcome.

Student: And the result is a deficiency. At least this is what I ask. I don't know what the result will be, He will give it, but we want to come to a state where we want a deficiency, more correctly, a deficiency to bestow, a deficiency. We don't want anything coming back to us, only to be, I don't know, in concern, in this quality of bestowal so it will be between us. That's all that we ask, right? And that's why we go out to the desert and so forth.

M. Laitman: Do you think this is a correct and final action?

Student: Well, no, not final, but it's a stage if I understand correctly. At the end of the article it says… where is the end of the article? It follows that in the exile in Egypt, they obtained Kelim, meaning a desire that the Creator will help them emerge from the exile. As we said above, that there is no light without a Kli, for only when we pray a real prayer, when one sees that there he cannot be saved, and only the Creator can help him, this is considered a real prayer.

M. Laitman: Yes.

Student: So a prayer is only for the deficiency and not that any filling will come back to us? We kind of want to be in the prayer, like bestowing in order to bestow, without any desire for something to come back to us, no matter what we call it because we don't know what it is, but just to be in that state, is that it?

M. Laitman: Yes.

Student: So I have another question about that, if I may. Can we obtain this in the society, can we give examples of this to each other, or is it something within a person, after all these games between us?

M. Laitman: Yes.

Student: Yes, what? Can we attain it in the society?

M. Laitman: Yes.

Student: What is an example of a deficiency? How do I give the friends an example of a deficiency?

M. Laitman: You long to reach the Creator, because that reveals a deficiency in you. And more than bestowing contentment to the Creator, you don't want anything.

Student: And toward the friends, by being in this, that will give the example, or is there an external example I can do?

M. Laitman: No.

Question (Petah Tikva Center): (43:59) I sit here and I hear the outcries, and we hear here, we hear this, and we learn. I see that the whole world is crying out, we too cry out to the Creator. And I don't see that He is helping us with the outcries. What are the conditions for the real outcry that everyone is talking about? You cry out, we cry out, but we don't see that the Creator is helping. What is this outcry? Is it something a person has to come through individually, generally? We don't see that the Creator is helping. You can cry out until tomorrow, but what are the conditions for a real outcry?

M. Laitman: These are the conditions of a deficiency, where everyone more or less will reveal it. And from this deficiency, they'll connect to each other and help each other in revealing the deficiency from each one and everyone together.

Student: To come out of Egypt, is this outcry necessary? Can we come out without an outcry? But what is this outcry? I don't understand. What's the formula for this outcry? I understand it comes naturally, but what is it, and why does it make the Creator to even believe you?

M. Laitman: We have to become incorporated in order to achieve the deficiency that will merit a response, a reply from the Creator.

Student: Well, let's put it differently. We're sitting here this morning. Do we come to this outcry? Or are we only talking and we're not reaching this outcry? So, what is the condition, the basic condition to come to this outcry that we want to come out of Egypt so badly?

M. Laitman: The condition is that everyone's heart will be inside the cry in feeling the deficiency. The extent to which he... how much he wants... will want to participate in this deficiency and present that to the Creator.

Question (Petah Tikva Center): (47:52) Can we hasten our work?

M. Laitman: Of course we can, in relation to our desire, our efforts.

Student: In the work, in the Ten, the work out of fear, in order to reveal the real reason, how should we turn to the Creator correctly? In the work of the Ten, to come to fear that contains everything within it, how do we work with this correctly?

M. Laitman: We learn that all the time. In principle, the work in the Ten is comprised of the whole Torah. Just like the whole Torah, it's comprised of simple actions. We have to connect. Meaning each one has to reveal his desire, we have to connect all these desires together, and rise to the Creator. The Creator does all the rest.

Question (Petah Tikva Center): (50:09) There is a scrutiny in the article about three kinds of fear that eventually lead to the right outcry. This third fear, before it, there's a lot of engagement of a person in corporeality, so to speak, so his children will not die, etc. And we heard that we are advised that the corporeality of the friend is my spirituality. So the scrutiny of the three fears between us, how does it help if I take the friend's corporeality and worry about that, instead of the friend? How does it help him rise to a higher fear?

M. Laitman: You become included in that, in working with him, in doing the same one work with him.

Student: Is there a point engaging in this goodness between us in order to rise to a higher fear, that He is great and ruling?

M. Laitman: Hard to say. It's hard to say because you could get confused in that.

Question (Petah Tikva Center): (51:45) The friend asked you, what is the condition for the right prayer?

M. Laitman: Yes.

Student: As much as he wants to participate in this deficiency and bring it to the Creator. To what extent can I help the friend bring his deficiency?

M. Laitman: To what extent, how much can I? Say it again.

Student: You basically said that the condition for the heart of everyone to be in an outcry, to feel the deficiency as much as he wants to participate in this deficiency and bring it to the Creator. Can I help the friend bring his deficiency to the Creator?

M. Laitman: If you join him and both of you together reach the same deficiency, and it turns out that you're both working on a single deficiency and you're also connecting, and, such deficiency certainly rises to the Creator.

Student: So in the end, we have to come to one deficiency, the whole Ten has to come to one common deficiency, and raise that to the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (54:03) If I understand correctly, exile is suffering. It means that I work above reason and there's no advancement. And then there's the feeling of exile. Every time I worked, made an effort, and I felt suffering, it's because I didn't succeed, my ego didn't get what it wanted. This is what I discovered all the time. The only times I felt a deficiency, pain, an outcry, as described here, was connected to a deficiency of others. When I saw my friends working on my heart, trying to bring me closer, making efforts, and my heart refused.

M. Laitman: So what do you do? Say when you cry, do you feel whose sorrow awakens in you?

Student: Their sorrow. The friends who are exerting, they're making efforts, they're making concessions. They have nothing else that's important. And I see within me the opposite, and it hurts me. It's the only place… or when I see friends trying to unite and overcoming. I remember how you went to the desert, and we would look at you from afar. That was the only place I remember where there was a real outcry. I didn't need anything, don't give me anything, just that they would have it, that's the only place. I have no deficiency in me that can bring me into such an outcry.

M. Laitman: Very well.

Student: So what prayer now, when such a prayer comes? It’s not even my choice, this prayer. So what prayer, what action, how to continue?

M. Laitman: You have to further nullify yourself. And then you'll have greater deficiencies that can be clothed in you. But it's on the way, it's along the way.

Question (Petah Tikva Center): (57:55) What is the right feeling? On one hand, we made a preparation for Passover, we felt all the deficiencies. And yesterday, we had a Passover Seder here, and everyone's here now. There's a feeling of wholeness. What should we feel on Passover? The deficiency we had before? Or now that we're in the holiday, it feels like I'm not lacking anything. We have the friends, we have the prayer, we had a meal. Everything feels whole. What's the right way to continue feeling the deficiency? Or maybe the holiday is a feeling of, in the feeling of wholeness that the Creator set up for us, and we should just be in this wholeness?

M. Laitman: But ask your heart. What does it lack?

Student: I can see that we're here. There's a lot of trouble in the world. There's the people that are kidnapped. And the Creator gave me a moment of wholeness, that He wants to make us happy and give us the feeling of how it feels when everything is whole. I feel like the society deserves to feel this, to really be in it.

M. Laitman: Yes, I have nothing to answer. You have saved my soul, Ki El Atah Noshi, delivered my soul.

Question (Petah Tikva Center): (01:00:16) Yesterday or the day before we watched a lesson from 2008. In that lesson there were great friends asking, as least what I felt, from a true scrutinized deficiency. There was a group… and what is there anything similar? So the question is, what has changed within us, in what am I different? In my father, or any other friend here that was here 20 years ago with such a scrutinized deficiency, and he found the path?

M. Laitman: It’s a scrutinized deficiency and we are only together in a group as one man, who come to a state where we receive from above the clothing of the light of the Creator. That He brings us to a feeling called the exodus from Egypt.

Student: You answered the friend to ask his heart. Now, when I scrutinize it with myself, I know that the writings, Rabash and Baal HaSulam, they tell us to ask for something that we don't really feel.

M. Laitman: Yes.

Student: But in the heart I only feel the ego’s desires. He wants this or he wants that, and I ask for something I don't really want. So the question is like all the friends, that it will really clothe in my heart, that it will feel like my deficiency, and not something that I’m told to ask for.

M. Laitman: Try to be connected to the heart of your friends, and then you will feel what’s revealed from within this general heart, the collective heart.

Question (Petah Tikva Center): (01:03:12) A deficiency is when I’m lacking something. If I’m able to hold onto annulment and a request, so what is deficiency? So I’m adding new vessels and I see that I can’t annul. Is that a result of their deficiency, my true deficiency?

M. Laitman: Yes.

Student: This annulment forces me to work on that field of a prayer with my deficiency, or should I need to pay attention only to their deficiency?

M. Laitman: On the general lack, the collective, mutual lack.

Student: That’s my coarseness?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:04:33) I wanted to ask, a true deficiency, is that something that exists and you join into it, or is it something that you create of yourself?

M. Laitman: A true deficiency is what's revealed in Malchut of Ein Sof. It doesn't belong to a person alone.

Student: So how do we reach a true deficiency?

M. Laitman: A true deficiency is relative to the Creator. And a person must be aimed at Him, with a desire to bestow to Him and a desire to receive from Him.

Student: A person's ability to attain, to reach a right deficiency, what's his part in it? What's man's part in that?

M. Laitman: To be in exertion.

Student: And the Creator gives it to him?

M. Laitman: The Creator arranges for him such conditions, deliberately, that are precisely suitable for that person to reach a complete deficiency.

Student: So on behalf of man, he just needs to constantly give an effort.

M. Laitman: Yes.

Student: So how does the Creator count your efforts? What's considered an effort?

M. Laitman: The Creator? I can't say. But we learn about this from the reactions.

Student: What reactions? What to be sensitive to?

M. Laitman: Reactions along the way, when we walk with our deficiency more and more. And in this way, we're incorporated in one another and with the Creator.

Student: A true deficiency is something a person attains or the Ten attains?

M. Laitman: A true deficiency is attained by the person who awakens it, and to lesser degrees, the group attains the deficiency.

Question (Petah Tikva Center): (01:08:19) I heard that a person has to live inside the cry, to be in that cry. What does it mean to be in the cry?

M. Laitman: That in the deficiency that he has in his heart will be felt throughout all of his actions.

Question (Petah Tikva Center): (01:09:01) The friend told you that we watched a lesson from 2008. And there, we're actually hearing the same thing from the Rav. If we look 20 years back, now we're in 2025, we'll go to 2020. I'm asking myself, are we going to sit here in 2050 with the same principles? What really changes? What change do you see that happens in us, and where are we going?

M. Laitman: You are going to where your heart is aimed.

Student: I don't understand.

M. Laitman: You are going toward the goal according to the path that your heart sets.

Student: We’re going towards the one directing us, towards the Creator.

M. Laitman: Possibly.

Student: But what is actually changing? Where should we search for changes from one Passover to the next? Because the principles are the same, the sources are the same, the friends are the same. Where is the change? Where should we look and see whether I'm advancing and towards what?

M. Laitman: In each and every step you are checking to see that you are in the right direction. I cannot answer it for you.

Student: What do I check? What do I constantly check?

M. Laitman: Each and every moment you can check to what extent your deficiency is directed at the final goal.

Student: And how do I see a change in it, from one time to the next?

M. Laitman: This is according to the changes in your deficiency.

Question (Petah Tikva Center): (01:11:50) You said, you have freed my soul. Freed my soul, does that mean that there is a way bigger deficiency than what I came with? Especially all the friends that came from the world Kli. A lot of women are in this pain. Why do we say that you have freed my soul and not their soul or our soul?

M. Laitman: That's how a person feels. That he now has a deficiency in his heart. He is moving forward with this deficiency and his purpose is to fill that deficiency.

Student: And that's from the feeling of the deficiency of the friends?

M. Laitman: Yes and no. It's possible that yes and it's possible that no.

Student: So as much as my pain will be like their pain, so it is?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:13:29) The lessons we watched from 20 years ago, we saw we have the same questions, the same deficiencies. And from then until now we got so many gifts. We got this place, we got a lot of teachers, a lot of new students. The screens, the system we work on, we came closer to one another in a crazy way. We hear a lot of deficiencies from all the friends. How can we take all the deficiencies we have and as an organization we can come closer to a role like Moses had towards the whole world. To take this whole world, to bring all this abundance and light. How can we come closer to this role?

M. Laitman: Try to reach vessels of bestowal. And in them, you will feel a different world. And then, you will see where is the Creator taking you. That's what I can say. Ahead of you is the exodus from Egypt, the exodus from the will to receive, in order to receive, and when we rise above it, to in order to bestow. These actions are very close to us, within reach. We just need to put in the effort. On the one hand, one should help his friend, each one should help his friend. On the other hand, it's to be certain and confident that we are reaching it along the way.

Question (Petah Tikva Center): (01:16:34) I want to look at it like math for a second. There's three parameters. The two of them, you don't know what they are. One you do know, the other two you don't know. Meaning a person has his own deficiency. He can always say what his deficiency is. Then, two, there's a deficiency of the friends. Three, the deficiency of the Creator. Or maybe it's not a deficiency, but the desire to be like His desire. These two are concealed. A person can tell himself what he's lacking at every moment, but the friend's deficiency is concealed, and the Creator's deficiency is concealed. How can you stabilize such a system? You always said, you need two that are clear, then you can isolate one of them. And then you can solve the problem.

M. Laitman: According to the math, you're right. But according to the desire that a person feels, there is truly a problem. I would say the solution is, we don't try to solve the problem with our intellect. But rather that we arrange ourselves, we position ourselves in our feelings, a strong inner feeling to reach connection. Where in the connection, it doesn't matter whose desire it is. It doesn't matter whose action it is, and the outcome from it, the benefit from it. What's important is only one thing, that each one supports his friend. Soon we will come to solve this problem, we'll come to this solution, and it will be clear what degree of freedom we are reaching.

Student: From the support in the friend, what should a person feel, what to aspire to feel from the support in the friend?

M. Laitman: Out of this support in the friend, a person must feel, how shall I put it, he must feel that he has no more lacks, no more vessels that he wants to fulfill. Rather, everything is drawn towards the general correction.

Question (Petah Tikva Center): (01:20:56) What efforts are we lacking?

M. Laitman: If a person doesn't feel a strong deficiency in his heart, he must connect with the friend's deficiencies as much as possible until he feels that there is a deficiency in his heart more and more.

Question (Petah Tikva Center): (01:21:57) The friends were speaking about those lessons, of 20 years ago, 15 years ago. They're feeling…that's a person's feeling that it's the same questions. I feel different. There were a lot of external things for us to do in the past. TVs, traveling, big congresses. Today, my feeling is that the questions were a lot more internal. There's a lot of… we see how friends are crying. They're also crying inside. The question is, there's a lot more internal work. You said we should reach a degree of bestowal and it'll all be clear. That's understood. So, it's a very direct question. Should I ask that I want to reach the quality of bestowal or that we will reach it? What do I want? That I will get to it or that we will get to the quality of bestowal? And what should I think? It's we, is that a Ten or our group?

M. Laitman: Okay, that's a question for everyone. That's a question for everyone.

Reader: We can keep going, whichever you… we can read another article if we want. Maybe we'll go to the next part of the lesson. We can continue with the next article, it’s another short article. We have the article and “A People Has Come Out of Egypt,” article 928.

Reading: (01:27:25) 928. Behold, a People Has Come Out of Egypt

“Behold, a people has come out of Egypt; behold, they covered the face of the earth.”

We should say that the Sitra Achra [other side] says, “Behold the people of Israel, when they come out of Egypt, out of the governance of the Egyptians, they covered the face of the earth, meaning seeing the good in worldliness, in the will to receive.”

Hence, the Sitra Achra is afraid that by the Creator helping the people of Israel, they might revoke all of our being, as our sages said, “If he performs one Mitzva [commandment], happy is he for he has sentenced himself and the whole world to the side of merit.” Thus, they can certainly cancel all the Klipot [shells/peels].

M. Laitman: Yes, the exodus from Egypt cancels, revokes all the shells.

Question (Petah Tikva Center): (01:30:05) The sufferings of love I get in the group, how do they become a repentance from faith?

M. Laitman: Through the connection with them.

Student: So we could say that faith is a kind of sublimation of love?

M. Laitman: Yes, you can say that.

Question (Petah Tikva Center): (01:30:53) It is written that the shells, the Klipot, show the good that is in the worldliness. Why do they do that? Why do the Klipot awaken the good in earthliness, worldliness?

M. Laitman: In order to attract us to their path, to their side.

Student: So what can we do?

M. Laitman: We'll deal with it. As much as we scrutinize what is really good in the will to bestow, accordingly, we'll move away from the will to receive.

Question (Petah Tikva Center): (01:31:58) The question about the work between me and we. When the cry is common, do I and we become one?

M. Laitman: Yes. It works out this way that as much as we feel sorrow for our general collective state, accordingly, we will advance toward the exit.

Student: And if it's possible to ask, so the state of this common sorrow where we all become one. Is that the opening for the quality of bestowal, that sensation and not the deed?

M. Laitman: Yes, but it's not simple.

Student: So can we stabilize it?

M. Laitman: How?

Student: That's the question. Because the moment... It's also explained in the article, and we feel it. That when it happens, it's felt. The question is if we can stabilize it. Is there a connection between that and the quality of bestowal that the Creator gives?

M. Laitman: We need to yearn to be closer between us. To have a mutual understanding of everything we're doing. And from that, we'll reach as one man in one heart, a single desire.

Question (Petah Tikva Center): (01:34:07) You said that in the connection only one thing is important, that each one supports his friend. What does it mean to support the friend?

M. Laitman: To support the friend means to try and see that you're walking on a single trail, and you're holding on to one another.

Student: So to emphasize our mutual direction?

M. Laitman: Yes, otherwise in what is he a friend? He's a friend, because we are, you are connected, and you want to connect in the future, a friend from the word Hibur, connection.

Student: How is it that we're walking on the same path, how does that take us out of the will to receive?

M. Laitman: Take us out?

Student: How does it take us out, because you said that in order to come out of the will to receive, it's only in the connection, and the connection is attained when each one supports his friend.

M. Laitman: Yes.

Student: So how does the support help us come out of the will to receive? Because a lot of people support each other in all kinds of things. Why specifically supporting the common deficiency is what takes us out of the will to receive?

M. Laitman: Because with this work and the common desire, each one pulls his friend toward the will to bestow.

Student: But we see that a person doesn't have the will to bestow, we read about it that a person doesn't have it from within.

M. Laitman: You're right, but I said that when each one grabs hold of his friend, then the will to bestow appears before him, to his friend.

Student: So the work in supporting the friends, that's how in me the desire to bestow is born?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:37:21) There's a general state coming out of Egypt that we read about, crossing the Red Sea, but I heard from you that there are states of receiving in order to bestow, and bestowing in order to bestow. It's far from us, so what's practical here, what can we clearly do, that from today till tomorrow to become more refined, more loving, closer to the friend?

M. Laitman: Work just like that, check yourself, to what extent we can be closer to the friends.

Student: If we speak honestly, I don't know how to feel a deficiency of someone else. How can a Kabbalist develop such a sensitivity that a foreign deficiency will feel as my own? Is there such a thing?

M. Laitman: Only through the Creator.

Student: I also wanted to ask, it's not like in a dream that you're like cooking in the group and suddenly something happens. It seems that I'm not the one controlling this process. Obviously we're developing and it's felt. The question is if I can somehow manage this process myself, to do something beyond my own forces?

M. Laitman: No, this only the group can do or the Creator.

Student: How can I just a bit put myself under the influence of society, rather than what I did yesterday or ten years ago?

M. Laitman: Annul yourself.

Student: Those old lessons, you see them, so it's not that you see the group has gotten bigger. We became more compact, more concentrated, and also the world Kli. It's the same faces, it's the same people, it's the same Rav, the same sources, but it seems that maybe I'm missing out on something. We're limited in our lifetime, what will it be 10 or 20 years from now? What do Kabbalists do that they'll be able in this incarnation to do something serious?

M. Laitman: We will also be able to do it.

Question (Petah Tikva Center): (01:40:38) The exodus, is that an action or a result? Is the exodus an action or the result?

M. Laitman: Both. When we come to it, it's a result, it's an outcome of our efforts. When you actually do it, it's an action.

Student: So what does it mean to actually do the exodus, to implement it?

M. Laitman: Between us, it means to come closer to the force of bestowal that's common to us, between us. When we want nothing, nothing, absolutely nothing, but to want to bestow to the friends.

Student: The exodus, does it happen? Is it something a person can do? Is it something we all do? How do we in practice do it?

M. Laitman: It's something everyone is doing… big, large group.

Student: So what is the effort that each one should do in order to perform that action of the exodus of Egypt?

M. Laitman: What does he have to do? He has to do what we're doing.

Student: Do you feel us now doing an action that we're like knocking on that exodus, do you feel that we're doing it?

M. Laitman: I feel that in the coming days, until the end of the week of Passover, we will all feel how much we rise above our will to receive and wish to incorporate in one another in the will to bestow.

Student: So what should we put an emphasis on, each one?

M. Laitman: On the desire to be connected to friends, only in order to bestow to them.

Student: And what should we be cautious of in order to not flaw that action of the exodus?

M. Laitman: Not to fall again into the will to receive.

Student: So how do we hold ourselves like a magnet above the will to receive?

M. Laitman: Through the connection between us, we rise above the will to receive.

Student: The connection is what holds us above the will to receive?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:44:17) How can I be in a true state that I check that I’m coming closer to the friends, and that I'm not lying to myself. What can I do to be in a prayer with all the friends of our Ten? Or is there another action?

M. Laitman: No, that's enough. If you can connect with the Ten, cleanly, purely, that will be enough in order to come out of Egypt.

Question (Petah Tikva Center): (01:45:15) Why is it written that the people of Israel came out of Egypt?

M. Laitman: What would you like it to say, that they ran out?

Student: The whole story is of some nation, some collective, and we learn that there's nothing more personal or internal than a person's exodus towards a quality of bestowal. So why is it described, this process, as a common, a general process?

M. Laitman: What should they say? They should write about the Ten that was in Egypt? How the Ten escaped from under the dominion of Pharaoh? Tell me.

Student: The exodus to the quality of bestowal, to the connection with the upper force, why is it described as something general, and not something private, personal?

M. Laitman: Why is it depicted as something private, personal? I don't know exactly what you're talking about.

Student: The story of the Torah, of the exodus of the people of Israel from Egypt, depicts the exodus of a person towards the quality of bestowal, which is the most private thing. So why did they elect to describe it, to depict it in this way, in this general, collective way?

M. Laitman: I didn't get it. What’s wrong about their choice?

Student: I don't know, that's how they describe it. What are they concealing? What do they demand of us in this particular depiction?

M. Laitman: They disclose their mutual desire, their common desire, that all those people who are under the will to receive, that's called in the slavery in Egypt. Their redemption is only in order to come out from under the rule of this desire.

Question (Petah Tikva Center): (01:48:55) A question from the Ten. What does it mean to connect to the Ten in a pure manner?

M. Laitman: To connect to the Ten in a pure manner, it means that you connect to that place you can fill in the Ten.

Student: To the place that you can fill, what does it mean? Is it a special deficiency that I add to the Ten?

M. Laitman: You reveal a deficiency in the Ten, that you can fill precisely.

Student: What does it mean to reveal a deficiency in the Ten?

M. Laitman: To feel it.

Student: How do you reveal it? If I reveal a treasure in the ground, so I have to dig?

M. Laitman: I can't say, I cannot say. Try to reveal that deficiency, try to uncover it.

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены