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

Daily Lesson (Morning) April 19, 2024.

Part 1: Rabash. A Real Prayer Is Over a Real Deficiency. Article 11, (1986).

Reader: Hello, we are reading Rabash's article, “A Real Prayer Is Over a Real Deficiency.” You can find the article in the Study Materials tab in the Arvut system. Also, you can send questions. And if you ask a question here in the hall, make sure you have the microphone close to your mouth and ask loudly and clearly. Rabash, “A Real Prayer is Over a Real Deficiency.”

Reading Article: (00:36) A Real Prayer Is over a Real Deficiency.

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.

Question (Petah Tikva Center): (16:53) I understand from here that only with the will to receive, I can't let go of my will to receive. I can only pray to the Creator, cry to Him that He will cancel my will to receive. Is that correct, what I understand or not? Or to say, ignore the will to receive and only work on the will to bestow, because I, myself, always think that if I do something, even if I say, I want to become not a will to receive but a will to bestow, I still feel I want to receive something out of it. And so, even being in the King's world, being next to the King, I do that to receive something, to receive honor, or... that's what I feel within. I can't let go of that. So, I don't know how I come out of this catch-22 because whatever direction I go, I feel like I get something from it, small or big, but I always get something.

M. Laitman: Yes.

Student: How do you get out of it?

M. Laitman: Well, how do you think?

Student: What I understood from here is, I don’t know if I understood correctly, I understood to cry out to the Creator to help me overcome this degree that I was born in, which is a will to receive. Meaning, to work in order to help others rather than myself.

M. Laitman: What will that give you?

Student: To me, it's not going to give anything but I'll come out of this maze because I'm in these lessons, in this study, to do some corrections of myself?

M. Laitman: Yes.

Student: If I always go and think that my correction is not completely true, it's almost true, half-true, quarter-true, it's not completely true, in my brain, there's a point that I always feel that I am getting something from it, big or small but I do. So, I don't know how to get out of it, I'm stuck with it, I always get stuck with it?

M. Laitman: And then, what remains for you?

Student: To be with the friends, to get help from the friends, I don't know. To cry to the Creator. That's what I got left, I got nothing else.

M. Laitman: Okay, so that state where you feel that you cannot emerge out of the will to receive, it's called exile. From what? Exile.

Student: Exile from the Creator, from being connected to the Creator?

M. Laitman: So, it's enough if we ask from Him, demand, cry, cry out.

Student: Question is if we will cry and yell, if I don't think that I cry and yell I also have some ulterior motive in these cries?

M. Laitman: Well, you will maybe correct that but that's what remains for us. Just be in an outcry towards Him for Him to help us.

Question (Petah Tikva Center): (21:09) He writes that all the pains and torments are because he can't work for the Creator, and he wants to work in order to bestow, and the body doesn't let him aim for this intention. What's the connection between the body and the intention?

M. Laitman: Again.

Student: Read the whole thing? He writes that all the torments that he suffers are because he can't work for the Creator, and he wants to work in order to bestow, but the body is enslaved to the Klipot, and does not let him have this aim. So, I'm asking, what's the connection between the body and the intention?

M. Laitman: It doesn't let him think of anything else but himself.

Student: But the body works, the body is not the one who aims?

M. Laitman: Well, so what?

Student: I can't seem to understand what's the connection between the body and the intention. It just needs to work, the intention is above the body?

M. Laitman: It doesn't give the forces to work.

Student: Why? Why does it care where do I aim? It just needs to work, and that's it. What prevents the body from working?

M. Laitman: You see that it doesn't go that way. At the moment you think of the benefit of yourself, you have the strength to work, and if not for the benefit of yourself then the body doesn't want to work.

Student: This I can see, I'm asking in wanting to aim in order to bestow, what about that causes the body not to want to work? What's the connection between them?

M. Laitman: Because by that you're thinking about something else besides the body itself.

Student: So, following that he writes: that the condition to have a true prayer is to work against nature, that he wants to do all the actions to bestow. Then you can say one has a deficiency. The question is: How can you even start doing this work? How can you make the body want to work in order to develop this kind of prayer, this kind of deficiency?

M. Laitman: It's a problem.

Student: Can you work this way or not?

M. Laitman: But there are people with which it develops. A desire develops that should not be connected to their bodies.

Student: Where is that desire? Where does it have a place in a body that doesn't allow work in order to bestow? Where does it develop?

M. Laitman: It develops in him.

Student: How? It's like we say that on the one hand, it doesn't let us work in this direction at all. It's not that it works and suffers, but it can't work and on the other hand, we say that something does develop, something additional?

M. Laitman: Yes, well, well. So what's that additional thing?

Student: I'm trying to understand what is that additional thing? Is it in the body? Is it, I'm guessing, in working in the group? How to look at it correctly?

M. Laitman: Yes, that's a question. Are there other questions?

Question (Petah Tikva Center): (25:13) The last paragraph, Rabash describes here that it says it in plural, that the people of Israel are many there and their cry went up to God. He says that one sees that there's no way to be saved, and only the Creator can help him. The question is, why does the Torah speak in plural at this stage of development? Does a person need to see that he needs to come to a true prayer, or there's really a matter of many here?

M. Laitman: A person alone, not. More than likely, the many.

Student: Rabash here even though he talks about the Torah here that speaks as many, he comes to a conclusion that a person has to reach a true prayer, he himself, against all of the conditions against him. Where is this matter of the many here, at this stage of our development?

M. Laitman: Let's get deeper in the article and we'll see.

Question (Petah Tikva Center): (26:54) Before we even get to a prayer and a deficiency, I feel here in the article it was hard for me in the last two days to come to the lesson. I had a great deficiency to meet the friends here, be with the friends, and today, I sit here with a different Ten, not my own, and alone with a different Ten, and I'm saying thank you very much because I'm saying thank you for just look at what kind of society we have here, that just the fact that we're being here together, it's not even the Ten, you feel that you have friends here with which you can really do these commandments every day, anew, like he writes here, and just keep adding to it every day, and you feel a true deficiency of the friends here, the society, because without the friends you don't exist, you just don't exist, you're worthless without the friends, and that's the true deficiency. To ask to be with the society here, with the friends in the heart, you feel this deficiency, new every day. I want to ask you, Rav, he says here, that every day he makes the Mitzvot, it adds to another day, and this is how he adds to his possession of Torah and Mitzvot. Is this our possession, Rav, the society here, the connection between us and the Creator?

M. Laitman: Also.

Student: What else is our possession in coming here every day, and really being thankful to have the society here, the friends, because what's the Creator, I ask myself, what is the Creator, just come and see how many efforts we make to be in each other's deficiencies, ask for the power of love, of bestowal, build a common vessel every day, so I'm asking myself if this is our collective effort?

M. Laitman: Mostly, yes.

Student: That's our possession?

M. Laitman: That's our possession. Eventually, our possession is going to be our Kli, our common Kli within which we begin to reveal the Creator.

Student: So, to get to a prayer, to a deficiency, the common deficiency between us is our prayer?

M. Laitman: Yes, that's the real prayer. So, he says that we need to feel our common deficiency because through the concern of revealing it, we will reveal the Creator.

Question (Petah Tikva Center): (29:56) In the first part of the article Rabash speaks about the development of intentions in the heart of the created being. He gives a few states. At first, a person engages in Torah and Mitzvot to receive reward in this world, then he looks for a reward in this world and the next world, and then the third state, that a person engages in Torah and Mitzvot to serve the King because of the greatness of the Creator. We see that from the lowest Klipa, we get to the highest degree where we have an intention in order to bestow. My question is based on what, well, I hope I'm not making a mistake here, but that true action of bestowal can only be done by the Creator, and then when we are in an intention to bestow, the emphasis is on the intention, the intention is the action of bestowal?

M. Laitman: Correct.

Student: Okay, I was very hesitant to ask, but thank you.

M. Laitman: Nice, right. Are there any more questions?

Question (Petah Tikva Center): (31:25) We'll be following our friend from Tel Aviv, he writes here it turns out that the greatness of the Creator is the reason that necessitates him to carry out Torah and Mitzvot, and his whole reason is to give contentment to his Maker and not for himself, and this is when the exile begins, when he's not allowed to aim, that his work will be to not receive a reward, which is against nature. So, the exile begins when a person has a desire, like he writes here, that he has greatness of the Creator, that's the reason that forces compels him. So only the intention? So, Egypt is only spiritual desires in order to receive, it's a desire to receive spirituality in order to receive, it's not some money, honor, or knowledge?

M. Laitman: Yes.

Student: What's the, so the change of intention, which is what I understand, ultimately that's what the prayer is about, not the desire, because you already do it from the, because of the greatness of the Creator. Is there a way to describe that intention? It's outside man's world, it's like, you know, to imagine another planet with aliens or something, maybe but an intention, it's completely outside?

M. Laitman: Why is it outside that you can't even depict it?

Student: Because now too, this Egypt, you work, you feel like you are doing, you're bestowing, you stick to the lessons, the sources and everything, but ultimately, there's some self-benefit in that intention. So, how do I not get stuck with this?

M. Laitman: Yes, it's called the miracle of the exodus from Egypt, correct.

Question (Petah Tikva Center): (33:37) How does a person know that he really cries from the bottom of the heart, and not just because he feels unpleasant?

M. Laitman: That becomes clear to him gradually.

Student: He writes here that I need to cry only when I know that there is no one else who can help me?

M. Laitman: Yes.

Student: The question is, there's always some touch here that's missing. I have to give my labor to a certain stage and then cry. How do I know that this is the stage of the cry? Because it always feels that in this great, holy society, there's always room to make more effort, to more annulment. Where is that threshold of and they cried until I sit at home and don't come to the lesson, where is that sigh?

M. Laitman: Because a person probably has nevertheless such a border that he sees that beyond that he's not capable.

Student: So, another short question about the cry.

M. Laitman: Yes.

Student: The cry to the Creator comes after the cry to the Ten. It's when the Ten can no longer help the person?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:17) Rabash writes that against the desire of the body I can, but against the mind and feeling I can't. And there's this narrow exit called prayer from the bottom of the heart now. Every day we write a prayer in the Ten and the day after we erase it and write anew. How do we create a volume of prayer that actually reaches the depth? I don't know how to say it. What does it mean to build a prayer that is from the bottom of the heart of the Ten, that maybe we keep adding to it and it becomes deeper every day? How do you build that?

M. Laitman: Depends on feeling only. On the feeling.

Student: A feeling of the Ten, it always starts from scratch every day. How do we build this depth that will really come to the bottom of the heart of the Ten?

M. Laitman: We have to connect day after day and check ourselves. Are we at a deeper place than yesterday? Did we get there? And are we asking for something even deeper and thus advance?

Student: How can you measure that depth? What's the measurement?

M. Laitman: It's a feeling. It's a feeling.

Student: A common feeling that needs to be scrutinized in the Ten?

M. Laitman: Each and every one. Each and everyone.

Question (Turkiye 2): (37:30) When the fuel runs out of the body and there's no desire, what kind of awakening needs to be given to the body so it can work?

M. Laitman: This is the Creator's game. He gives us fuel, desire, necessity, urgency, awakening, and we have to work with it, and try to, as it says, I awaken the dawn rather than the dawn awakens me. That's what we need to do. And there's enough forces for us to be able to extract them and awaken ourselves and cry to the Creator and shake everything that we can feel.

Question (Holland): (38:48) What does it mean to pray, let's say a real prayer, so that it doesn't have any self-benefit?

M. Laitman: A true prayer is over a real true deficiency like Rabash writes. So, we have to delve deeper and deeper to our need. What do we want? What is the need that comes out of us, what do we need to be aimed at, what do we need to collect to ourselves in order to work with it and reach the right, right awakening.

Student: You want to come out of exile and you have this deficiency. There's always a sort of a self-benefit in it, you're tormented, you want to get out. So, how can you free yourself of that self-benefit, so that it is for the Creator?

M. Laitman: Theoretically, I can't come out of self-benefit, that's clear, it's unrelated to the person. I can't be above my, outside my desire and do some actions, but if I ask the Creator to help me, that is probably possible. The Creator takes Israel out of Egypt, not me. Even asking for it in a true form, we can't. If I'm still inside that swamp, how can I put my, push myself out? Only when there's a force outside of me, the Creator, who can pull me out and then I rely on Him and I ask, okay.

Question (ITA 1): (41:47) While we're awaiting the real prayer, what should we do? Is it best to enjoy what the Creator is giving us and thank Him? Or should we ask Him to send us a new king so He'll help us feel the real deficiency and then pray to Him?

M. Laitman: No, we always need to be as close as possible to the Creator. That's why to rise as high as possible to Him and ask Him to, to control over us.

Question (Kyiv 1): (42:34) You advised us to check every day that we've attained more depth. What is that depth that we need to measure that we've achieved?

M. Laitman: The extent to which I truly want to rise above my will to receive and be in order to bestow. That's it, be detached from my will to receive. I can't actually disconnect, but relatively being above it, I can.

Question (ITA 3): (43:26) As students of the Creator, we need to nullify and not be egotistic, to give an example and show it to all the friends outside, the people outside. How can we control our desire to receive, which operates and causes us to do undesirable actions?

M. Laitman: Only by connection with the friends from which we want to rise to the Creator and ask Him for help, fulfillment. And it works. It works. Try to do this in the Ten and see how much that works. No, don't let go of it all the time. Be in it day and night, day and night, and you'll see how much the sensitivity rises, how much you understand that there's no other way you'll discover it.

Question (Women Moscow 6): (44:33) Please tell us, can a person replace his own benefit with the benefit of the friends so that they will bring more contentment to the Creator?

M. Laitman: Yes.

Question (Women Heb 1): (44:50) I hope my question is correct. There's the example that Rabash gives where I'm either hot or cold, where I cannot access what my body is saying. How do I altogether come to a place of bestowal? If I feel in my vessels that it's hot, it's hot. If I feel cold, then it's cold for me?

M. Laitman: There's no doubt that we cannot reach the force of bestowal, no doubt. But when we discover that we are not capable and above that we discover that we do want, at least somewhat, that already gives a sign to the Creator that He has to help us. And then He helps and then we come out, out of the exile in Egypt. But on our own, certainly not.

Question (Turkiye 8): (46:07) Yesterday morning in the lesson you said that I need to accept what Rabash says and to agree with it. When I hear something but I don't feel it, how can I accept it? What does it mean that I think and feel that something is wrong yet need to accept it?

M. Laitman: Imagine to yourself that you are able to hear and to somewhat do it. Try and you will feel how a new mind comes to you, a new power.

Question (Moscow 1): (46:55) When we exit Egypt, we need to feel what the Creator feels towards His created beings?

M. Laitman: I didn't understand.

Student: When we exit Egypt, is the measurement of that state, that our feeling of redemption prior to that we felt exile. So the feeling is that for the first time we're feeling what the Creator feels, that He's delighting His created beings?

M. Laitman: Perhaps a little bit, yes.

Question (Women Turkiye 1): (47:56) If I feel like my desire is really mine, what is the desire to receive or to bestow to Him? Why is that under my control?

M. Laitman: I didn't understand.

Student: Why can't I control my bestowal, my will to receive, if I really feel that the desire belongs to me?

M. Laitman: You don't control your will to receive, you can't control it because the Creator is the boss.

Question (Women Tbilisi): (48:48) I heard in a lesson, hopefully correctly, that in our yearning to feel the deficiency of the group, we discover the Creator. We all know that on one level or another, the feeling of deficiency is not the most pleasant thing to feel. Just from the feeling for me to feel the lack of the group, my whole essence, my whole internality resists this. Like a tsunami that would wash me. How to stop resisting and come to this be a tsunami of love for us to lead us beyond the barrier and not this fear to feel the lack of the whole group. How can we do that?

M. Laitman: The deficiency of the whole group is felt by one who wants to aim that deficiency towards the Creator and not himself. So, there's nothing to be afraid of here, on the contrary, you should get into that desire and push it forward.

Question (Women USA 3): (50:29) It's written here, we're asked to those who want to work the holy work in order to bestow without any reward, but they want to observe Torah and Mitzvot because of the greatness of the Creator because it's a great honor for them to be able to serve the King. Is the greatness of the Creator a condition in order to reach prayer? And if so, how do you come into contact with this greatness so that we will truly want to serve the King?

M. Laitman: Say the question again.

Student: It is written here in the article, we're asked those who want to work the holy work in order to bestow without any reward, but rather want to observe the Torah and Mitzvot due to the greatness of the Creator. And it would be a great privilege for them to be able to serve the King. That is what is written. My question is whether to come to some contact with the greatness of the King is a condition for the prayer. And how do we reach this point of contact where we will realize mind and heart that this King is certainly great and we don't need to work for any reward.

M. Laitman: When the Creator is revealed and we feel that He is in front of us and demands from us, then we surrender and we can do all of the required work in order to bestow.

Student: And how do we come to that contact towards the revelation of the Creator? How do we get there if we are all in the desire to receive?

M. Laitman: We then, we then replace ourselves that we want to do something for Him.

Question (Siberia): (53:06) In what is the work of intention now during the lesson?

M. Laitman: I want to reveal the Creator, to adhere to Him through my Ten, and ask of Him together with the Ten to help us rise above our ego, above our Egypt. This is our work as of today.

Student: How do the questions and answers of the world Kli help us?

M. Laitman: We connect between us and with the Creator.

Student: When you feel that you are completely in the hole of your ego, you ask for the Creator to give you, to ask for the friends, for the members of the Ten. Well, the question is, when you're fully in your desire and feel all its lowliness, and you have no possibility of asking or scrutinizing for the friends, then you ask from this opportunity constantly to pray for the friends?

M. Laitman: Yes, at least you have the opportunity to annul yourself, and adhere to the Ten. And from there on, you will go with them wherever they go.

Question (Holland): (55:27) This scrutiny, we can replace, let's say, self-love to the benefit of others, you said, but that means, it could mean, that this gives, let's say, a new self-benefit and could that be, let's say, this new depth that we are going into then, this new self-benefit?

M. Laitman: We'll further clarify that later on.

Question (Petah Tikva Center): (56:20) With your permission, I'll read two little paragraphs. There are a few questions here.

M. Laitman: Yes.

Student: It turns out that the greatness of the Creator is what obligates him to observe Torah and Mitzvot, and that means that all his desire is to bestow to the Creator, to bring contentment to his Maker, and not for his own benefit. And here begins the exile, meaning he's not given to be able to aim his work to not be in order to receive a reward, which is against nature. And though a person can coerce himself even though his body does not agree in a way that a person can perform mortifications this has to do with actions altogether. Meaning that a person will do, through actions of the body, he can go above reason, which is called against the desire of the body? And there are several questions here, Rav. One: the people of Israel went down to Egypt in order to grow. Here he's actually saying that in the land of Israel and in Canaan, he also worked for the benefit of the Creator. And when did he discover the exile? Only when he was in Egypt. And the question is whether the same correction couldn't take place in Canaan, in the smallest place?

M. Laitman: I can't tell you. You see that it says that specifically in Egypt that they felt this, that they were in other places before that under different forces and did different things, but only when they were in Egypt, they felt that they're working truly for Pharaoh and can't get out of that.

Student: Meaning that that was the place where they could discover that we were in exile from the Creator? Meaning that the Creator is in every place?

M. Laitman: No, it doesn't matter. It depends who's in control. The Creator made it so that they'll feel the control of Pharaoh.

Student: There's another question here, Rav, where actually only in Egypt, the people of Israel discovered that the actions and the intention cannot be combined together. And that's also one of the reasons for the exile and for the revelation.

M. Laitman: Yes.

Question (Petah Tikva Center): (59:03) What I am hearing here from the beginning of the lesson, I'm hearing all kinds of technical conditions of how we can come to what we can get from what Rabash is saying here. You said that it all depends on the Ten and I want to ask you practically, until now, you know, you hear all kinds of things, and I'm trying to understand what is our work in the Ten in order to reach the true prayer. Bottom line, in the Ten I have a Ten, you already know me. How do I come to this? Meaning, do I come to this? It's a great outcry in the Ten. How can I do this? What, am I going to be depressed alone in the Ten? We're supposed to come to…?

M. Laitman: Connect the deficiencies.

Student: Okay.

M. Laitman: What do you mean, okay?

Student: Tell me what we do. I'm sitting in the Ten. What do you mean to connect our deficiencies?

M. Laitman: That we all together will think, discuss, clarify, what state are we in now? What is the meaning of exile? Exile from what? Where from? To what extent? And by that, we'll get to a point where there's nothing worse than our state.

Student: Look, he writes in, number two, and I want to hear this, that we should start to come out of self-love, and he invests labor, and he can't move from his state even a bit. Okay?

M. Laitman: Yes.

Student: So how, from your experience, what do I need to do then in order to reach this outcry? Just look, there's the, caress the friends until they don't leave, and we'll hear together, we'll be in a Zoom together, and we'll do a lesson together. What's going to come out of that? So, it's going to continue, you know, I feel like, oh, come on, another lesson, another lesson. But bottom line, to execute this, it's hard for me to see how I'm doing this in the Ten, to truly reach that outcry. I want to come to that outcry?

M. Laitman: Specifically through the Ten, you can reach a prayer, a cry.

Student: Yes, but how? How? What do I need to do to reach this outcry? What do I need to do?

M. Laitman: That together, you cry to the Creator.

Student: How, but what do we do?

M. Laitman: That each one helps the other.

Student: How?

M. Laitman: That you reach the Creator, cry, that you all get to the Creator.

Student: Why should we cry out? That's the question. Why should we cry out in the Ten? Well, they're nice with me. I'm okay with them. I have no problems with them. I don't have any, some kind of action with them that I'm going to scream. At home, I scream more.

M. Laitman: You started your life as a beast, and you end your life as a beast.

Student: Of course.

M. Laitman: So, what do you mean, of course?

Student: So I'm asking you. I'm sitting in the Ten. I have a wonderful Ten.

M. Laitman: Okay, forget about it.

Student: I'm asking you. How do I come to this outcry? I want to come to the parting of the Red Sea, to come to this outcry. What? They're insulting me. I'm in the Ten. What do we do? What am I doing? Bottom line, what am I doing?

M. Laitman: What do you do, bottom line, is that one helps his friend, and they all turn to the Creator.

Student: We're doing this for many years.

M. Laitman: No, no, probably not.

Student: So, what's this probably not? What do we need to do? What's missing?

M. Laitman: They lack help from Above.

Student: I didn't understand what you mean. What is that, with the help from Above?

M. Laitman: It means help from Above.

Student: But why should He help me? Why should He help me? What am I missing to reach that, actually? What's the deficiency? He writes here about this deficiency. What's missing?

M. Laitman: That other than crying to the Creator to help us to understand where we are, in what horrible state we're in. So, if He won't shine to us we are willing to stay in our state forever and ever.

Student: Why am I bringing this up to you? Because I remember when Rabbi Shimon entered the cave, he said, guys, we entered the cave, like what we're doing right now, we're entering a cave. He said, wait, wait, wait, until you have a knife between your teeth, nothing will happen. Meaning wait. Meaning that stage that I'm asking. What is this stage in the Tens where I can advance with this to reach to a point of having a knife between my teeth? And why should I get there? And that's where the great outcry comes. And I'm asking you the same question. Maybe there'll be better answers today. How do I come to that knife so that I'll be able to, you know, that friend that's trying to run away and I'm crying out, bah, he's running away and I don't know, I can't even withstand not saying the right word, insults, he gets insulted and disappears or I get insulted and I leave. What do we do? How do we overcome this? How do I manage to be insulted and for me to not run away from this? That's probably our work?

M. Laitman: That all depends on reward and punishment.

Student: How?

M. Laitman: How much you see that you lose if the friend escapes you.

Student: How can you give me the forces to do this?

M. Laitman: The Creator.

Student: Only the friends?

M. Laitman: No, no, no, no, only the Creator.

Student: What, He'll give me the strength, this force?

M. Laitman: That He'll give me this force and a sense of necessity in perceiving the friends and holding each other.

Student: So, this all starts, actually, when we start being afraid, let's say?

M. Laitman: On your own, you have to be, you can't do anything, you have to be connected to the Ten. Through the Ten, you can grab hold of the Creator and then start your work. That you're all together and to the extent that you're connected, you can grab hold of the Creator.

Student: Meaning we don't even need to be afraid to do this in the relations between us in the Ten.

M. Laitman: Why be afraid?

Student: No, I'm telling you, not once I was hurt.

M. Laitman: Oh, boy.

Student: No, I'm telling you, in my Ten, someone says a word, he gets insulted and he runs away. Someone says like this, bah, he falls and we remain without a Ten.

M. Laitman: You accept all those things as signs from the Creator that this is how He wants to show you who you are.

Student: Meaning what you're actually saying is that we need to overcome and for the Creator to help us overcome this and go through this.

M. Laitman: Yes.

Student: And to pray for this.

M. Laitman: Yes. Learn from it. Be wiser; that it all comes as a teaching.

Question (Petah Tikva Center): (01:06:24) It's written here, and the people of Israel sighed from the work and they cried out and their sigh came up to the Creator from their work and the Creator heard their outcry. And they went and they cried out, nothing happened, no response, and then their sigh rose up to the Creator and He heard them, He heard their outcry.

M. Laitman: From the work.

Student: No, it's written, and God heard their groaning from the work. The thing about, is that nothing happened when they cried out or went to the Creator that way. But He does hear their groaning, so what's the difference there?

M. Laitman: Well, we're not going into that yet. We'll get there. Maybe in the Passover that's about to come, we'll clarify that.

Question (Petah Tikva Center): (01:07:43) You answered the friend about the outcry to the Creator for Him to help us understand what horrible state we're in, and only if He shines upon this horrible state we'll be able to ask?

M. Laitman: Yes.

Student: In the Ten, we usually talk about the state of the good connection between us. We're impressed by the connection between us. We even act a degree of connection that doesn't exist yet. Meaning the conversation between us is not about a horrible state that might exist, but about a corrected state, an even better state than what's in reality that we feel connected?

M. Laitman: Yes.

Student: In me, a gap is revealed because I don't feel that state. Meaning maybe a person himself feels the horrible state, but the talking between us is not about that. So, the question is about this outcry that is revealed, that demand inside of a person and not on the outside. Is this how it needs to be or between us, it needs to… the revelation of this gap outwards from this?

M. Laitman: Inside, within the person. The person needs to discover that all of the forces that prevent him from connecting with the friends are inside of him.

Question (Petah Tikva Center): (01:09:20) If we can go back to the original question. Friends are like angels. I'm talking about the work, not the perception of reality. But in the work of a person, are the friends like angels or are they people that need for them to raise the prayer? Meaning, the prayer rises from the deficiencies that I gather and rises from me or does the prayer rise from the friends and I support their prayers?

M. Laitman: The prayer rises from the friends to the Creator when I awaken the prayer.

Student: And the person's feeling, he manages to be impressed through his friends in such a way?

M. Laitman: Like a shot.

Student: It appears that the prayer is not from me before the Creator, but it's like I, from below, am pushing the prayer from the friends to Him.

M. Laitman: Yes.

Student: And the shots as far as the feeling, it means that I'm collecting the deficiencies and I'm raising the prayer.

M. Laitman: Well, okay. Make it like that.

Student: Are the friends angels or human beings?

M. Laitman: They're angels. They are angels.

Question (Petah Tikva Center): (01:11:02) The state and the people of Israel cried out to the Creator from the work. This state, this feeling begets a clear feeling that if I don't receive the quality of bestowal, or the force of bestowal, my death is better than my life. Is that what Rabash is telling us?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:11:40) I heard you saying that you need to rely on the Creator. What does it mean to rely on the Creator when there's these struggles sometimes you hear in the Ten’s states? What does it mean to rely on the Creator?

M. Laitman: To rely on the Creator means there's no other force that governs everything and does everything. And He pulls us towards Him. That's the Upper Force. And He is the Upper to all of us and does what needs to be done in creation.

Student: And how do we enter that confidence?

M. Laitman: We try in the Ten to determine such relationships between us and towards the Creator, and discuss it in such a way that we are beginning to reveal that this is truly so. How He is.

Question (Petah Tikva Center): (01:12:58) The matter is the work and they are constantly despaired from the work and their outcry rose from the work, many articles of Rabash are what is this and that in the work he always ends it that way?

M. Laitman: Yes.

Student: He taught us that in this work everything is in me, it’s all in one person. How I look at all of reality as one person and that's where I put my work?

M. Laitman: That way, too.

Student: But their despair arose from the work and shows upon common work.

M. Laitman: Yes.

Student: What is that work? Everything begins and ends with that work. So, now let's scrutinize. What is that work? How do we do it?

M. Laitman: I cancel my egoistic will to receive and I'm willing to connect with the friends with whatever they have in them in order to reach together with them to a mutual form of bestowal from us towards the Creator and thus connect to Him in a complete way.

Student: Yesterday we talked about above reason and somehow, is the work reaching above reason, is that the work or is work all the actions?

M. Laitman: No, no, no, no, no, no. Only to make efforts to rise to a degree of above reason.

Student: Okay, so there's a refined point here. We're talking about the work, I need to ask myself whether I'm working now in order to rise above reason?

M. Laitman: Yes, that is the work.

Student: Nice. Now, I'm in the Ten and I'm in the lesson and we're doing many actions. We can't even count them. What do I need in this process to constantly examine? How do I examine this work? How do I do the above reason part?

M. Laitman: That's something, well, I can't say. It's something that isn't given between man and his friend. And not, not in, how should I say this? I don't know. I don't know what to say. The work in faith above reason comes to a person according to his investment.

Question (Petah Tikva Center): (01:16:21) In this state of exile, each friend is a salvation for the Ten?

M. Laitman: I don't know what you mean exactly but it could be.

Student: Because, I don't know how to put it, but it's as if, in this state, a friend as if adds himself to the Ten?

M. Laitman: Yes.

Student: And then what comes out of this addition of the friend to the Ten?

M. Laitman: Not addition, just without the friend, the Ten isn’t a Ten.

Student: And without the Ten, the friend is not in the Ten?

M. Laitman: So, he's nothing, zero.

Student: So, in that state where the friend is in the Ten, what is the work there? What is the work of the friend that he needs to do, and what is the work of the Ten together?

M. Laitman: They need together to reach a state that a person is incorporated in the Ten, and he fills his duty in there.

Student: And he needs to know what his role is, or it's just some kind of general role?

M. Laitman: He needs to feel in what he completes everybody.

Student: And this complementarity is…?

M. Laitman: This complementing is very important for the Ten because without it, the Ten isn’t whole.

Student: And he also cannot exit exile?

M. Laitman: Ten and not nine and not eleven.

Student: And he also cannot bring out each friend from exile?

M. Laitman: Right. It's good that we're talking about this before Passover.

Question (Petah Tikva Center): (01:18:20) I wanted to ask about the transition that a person does into the quality of bestowal. Is it a transition that comes from the person or it's the environment that does that to the person?

M. Laitman: I don't understand.

Student: It's as if this entire process is, and they sighed from the reason of the bondage, they cried. They're all crying towards the Creator. So where is the person? Is everything happening to the collective?

M. Laitman: When he's incorporated in the collective, and he cries out together with them, then he's rewarded in what the collective attained. The whole exodus is a collective.

Student: Bestowal is something that happens to the collective or it happens to individuals?

M. Laitman: Yes, of course.

Student: Spiritual attainment takes place on the collective?

M. Laitman: Spiritual attainment comes to each and every one that is incorporated in the collective.

Student: So where is the…?

M. Laitman: The spiritual collective is like the Ten. When a person gathers from everything that is in all the friends in the Ten, he gathers them together, each and everyone, from what belongs to the root of his soul.

Student: Where is the individual here in that process if everything takes place in the collective?

M. Laitman: The individual is included in everyone.

Student: But the individual has an ability to attain or…?

M. Laitman: Yes, to the extent that he is incorporated in everybody, he has an ability to attain.

Student: They sighed is not an act of an individual, it's an act of the collective?

M. Laitman: Yes.

Student: So, where is the individual's ability?

M. Laitman: That he's along with them together. In a desire to connect, he's incorporated by subduing himself towards the collective. And then they wanted to see as much as it connects between them.

Student: If there will be no act of, and they sighed, the individual will not attain?

M. Laitman: No.

Student: So, I'm returning to my question again. So, the individual cannot attain spirituality?

M. Laitman: No.

Student: But the spirituality is attained in the collective?

M. Laitman: Yes, he has to be in a Minyan, in the Ten.

Student: So, it's always the many attain?

M. Laitman: Yes.

Student: And what is your part in that attainment?

M. Laitman: As much as they add to them, to the ten.

Question (Petah Tikva Center): (01:21:37) What is the measure of a person's investment?

M. Laitman: As much as he receives afterwards. As much as he receives in order to bestow. The measure of his investment, as much as he gets forces and an ability to bestow.

M. Laitman: Yes

Question (Petah Tikva Center): (01:22:08) Before Israel went to Egypt, were they in bestowal?

M. Laitman: Before going into Egypt? Of course not.

Student: No. They weren't in bestowal?

M. Laitman: No. They were part of a development of a spiritual vessel, but you can't be in bestowal before you go through exile.

Student: Yes, but Abraham the patriarch and all the fathers?

M. Laitman: No, those are things that we can't study. We can't study the patriarchs.

Student: But the children of Israel were the children of Jacob that went to Egypt?

M. Laitman: Yes.

Student: And Jacob was in bestowal?

M. Laitman: Yes.

Student: They were in bestowal?

M. Laitman: The forefathers, the patriarchs, had a different process, that they kept the whole Torah, even though they haven't been in Egypt, even though they didn't work with the big public. It's a different process. They kept the entire Torah.

Student: Okay, so where do the children of Israel know that they need to work in bestowal?

M. Laitman: No.

Student: That they work in reception?

M. Laitman: That exactly comes from the forefathers and the great ones that were in Egypt, worked there for four-hundred years.

Student: Meaning they did have something from beforehand. They were in something and they wanted to increase their vessel. They descended to Egypt in order to correct other desires, right?

M. Laitman: Yes.

Student: So, another desire, they had less Aviut, they wanted more bestowal, so then they went to Egypt into bigger vessels and then they went to correct them?

M. Laitman: Yes.

Student: And then they sighed, cried, requested help from the Creator. So, how did the person who was in bestowal, how does he suddenly fall into self-reception, enter that mud, and he cannot get out of it. Because he knows where he was?

M. Laitman: He doesn't know. Everything disappeared.

Student: But there is no absence in spirituality.

M. Laitman: In spirituality there isn't, but in a person there is. Yes. Day to day, when you wake up, do you continue where you were yesterday or do you feel that there is some kind of disconnection? There is a disconnection. You have to keep going to renew.

Question (Petah Tikva Center): (01:25:25) I heard earlier that a person gathers from the Ten, but what does he gather from the Ten?

M. Laitman: I don't know.

Student: Now that you are speaking with a friend, I heard that there is incorporation in the Ten, and this common feeling and each one is responsible for everything happening in the Ten, and then he gathers from the Ten. Rav said that spiritual attainment is that each friend gathers from the Ten, each and every one according to their spiritual root.

M. Laitman: It could be that I said that.

Student: So, what does it mean to gather from the Ten?

M. Laitman: Each and every one of us has to gather from his nine friends what they can supply him and in this way, each one towards all the other friends.

Student: There is inspiration from the friends, from the greatness, from this uniqueness of each and every one. That I can probably understand. What does it mean to gather from them?

M. Laitman: When you go into a connection with them, into one system, in one Ten, and you become the Malchut towards them, they are the first nine, and through them you get everything you can receive according to your qualities from those first nine.

Student: What does it mean to receive from them?

M. Laitman: What the Creator wants to give.

Student: Do you receive that or the Ten receives that?

M. Laitman: This is something that I receive, I receive it.

Student: According to your contribution, annulment?

M. Laitman: Yes, of course also according to annulment and what I contribute to them.

Student: Now, since a person feels himself, what is a common cry, a mutual cry? Is that he feels that common cry or is it truly common?

M. Laitman: No, it is common because they feel that they cannot come out of their current state if they don't come out of it. Otherwise, they'll just stay in it and that's all they'll have.

Student: They really feel that it is a common state?

M. Laitman: This is your burial place, yes?

Question (Petah Tikva Center) (01:28:38) Is it correct to say that exiting Egypt is an exit from the perception of myself as being alone and connection and incorporation with the friends in the Ten?

M. Laitman: The Exodus from Egypt isn't exiting individually.

Student: Exiting from the individuality and understanding that I'm not alone but I need to incorporate. It's an exit to incorporation?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:29:22) Can you say that the Ten that we're divided in today it's a means in order to reach one general Ten?

M. Laitman: Yes. There is such a connection between you and in that connection to start receiving, start receiving in the connection a special force that will connect you to everyone and then you ascend to a spiritual degree.

Question (Petah Tikva Center): (01:30:02) There are a lot of questions today on the direction of perception of reality that everything is within the person and he has nothing to ask, that there's nothing on the outside but only in his attitudes toward the Ten. Then this complaint arises sometimes when we speak between us. It could be a complaint about one or another friend, that we’re not connected, the Ten is not connected. The criticism is not on himself but it's on the Ten?

M. Laitman: The criticism is on the connection between him and the Ten.

Student: Exactly the connection is between the individual and the Ten and not the state of the Ten as it is because that's.. it's like criticizing the upper nine Sefirot and saying that the Creator is not okay?

M. Laitman: Okay. Okay. What else?

Student: When that complaint comes up, should the Ten come and say to that friend that it's incorrect that he's not saying a correct complaint or just to pray that they simply go through that?

M. Laitman: Always pray.

Student: We don't need to prove to the friend?

M. Laitman: No.

Question (Petah Tikva Center): (01:31:31) This exile, the recognition of evil is that I cannot connect to the Ten?

M. Laitman: The fruit of the exile?

Student: Exile. Is exile my recognition of evil that I am incapable of connecting with the Ten?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:32:12) Every article of Rabash I asked myself what forces do I receive from the article in order to receive forces for work? That is my ABC. And this article, I got the impression that if I work for the Creator because He is great and ruling, then I can also work to observe the Torah and all of its precisions and do whatever I want to do to be a bird, to be a sparrow, to be flying all the time. And what I see in practice is that I work for the Creator because He's great and ruling and reaches satiation when everything enters the stomach. So, I say that I work for the Creator in all of his precisions and I also in that I also come to that same satiation. Everything comes in the end to that I'm a glutton and If I come to a satiation in the end?

M. Laitman: What do you mean being full?

Student: Satiation that I reach a state where I'm with the friends and I'm satiated.

M. Laitman: Well, what force associated?

Student: That's what I want to hear.

M. Laitman: I can't say. What do you mean being full?

Student: Satiation meaning that I'm enjoying and that it's fun for me.

M. Laitman: That's what you get to? I Promise you not.

Student: Everything's nice. Everything's good.

M. Laitman: You can't reach it.

Student: So, what is that feeling, am I at an illusion? It's clear that it's an illusion.

M. Laitman: It's a will to receive that has no limits.

Student: Okay, I will think about it. Thanks.

M. Laitman: Yes, think what's worth enjoying?

Question (Petah Tikva Center): (01:34:44) Do I need to add, what do I need to add to the friends in the Ten, to my friends in the Ten so that they will reach a sensation?

M. Laitman: I don't understand. What I have to add to my friends in the Ten, so they will reach a feeling?

Student: Yes, you said that each one in the Ten needs to reach a sensation of what's each one's role in the Ten, to feel that?

M. Laitman: Only connection through love. That's what we need to add, each one for the others, that if we are accepted, you'll start revealing all the degrees on the ladder.

Question (Petah Tikva Center): (01:36:05) If, outside of the time I'm with the Ten, during the hours of the day, every act I seek for the Creator to be with me?

M. Laitman: Try that supposedly the Ten will be with you too.

Student: Yes, because I'm asking that if during the day I'm doing things, so it's as if I walk with the Creator hand in hand. Is there a state where I can also receive an answer, individually?

M. Laitman: No, only with the Ten together.

Student: And if I take the Ten with me?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:37:10) The ten scrutinizes a certain topic, it doesn't matter what the topic is. All kinds of thoughts and opinions arise, and then in some way, there is this attitude that's created toward the connection in the Ten? That attitude is felt among a few people, that it's very hard to reach a correct scrutiny, could even be in one friend, where it's felt very strongly. How, precisely from that feeling, as it is written, that they sighed and they cried, when we feel that together, as something that requires correction. Here do we not share in our effort to…?

M. Laitman: Why not? It's the internal work in each and every one. If you want to discuss it, please, I don't hear any questions.

Student: Again, it's not to share this feeling where we want to feel that we are not connected, and we want, as Rabash writes, to reach the goal, even though we still have not reached it?

M. Laitman: We truly need to reveal each one towards the others, each one to everyone, as much as it is necessary for us, specifically, here and now, during this week, till next weekend, right? The week of Passover. How important it is for us to reach the feeling of connection, because then, in that connection, we also ascend to the degree of Passover.

Question (Tbilisi): (01:39:46) The more I try to pray, the more I find it harder to find the right words, on one hand I want to annul myself, on the other hand I find that I'm incapable of doing so, to give everything to the Creator, so I pass all the responsibility over to the Creator. Is that not an egoistic attitude, where I say that to the Creator, that it's all under your responsibility and on me I don't do what I need to do, I pass all my work over to Him.

M. Laitman: Keep going.

Student: Meaning, am I working correctly? Is it correct that I say, Creator, You do everything, You prepare all the prayers, You do everything?

M. Laitman: Just melt into each one of the Rabash articles, especially with regards to Passover.

Student: Once there was this feeling where I used to annul to the Creator and I wanted to bestow to Him, and that comes from the greatness of the Creator, but today I want more to annul to the Creator from the friends and from the Rav, as if it comes from below. At what point should it combine?

M. Laitman: You'll see. That's something that you will discover on your own.

Student: But is that the correct direction?

M. Laitman: Yes.

Question (Women MAK 105): (01:41:54) How can we help our friends to reach a prayer and a request? Precisely the friends that do not succeed to reach that?

M. Laitman: Try and feel it can help with anything else. Try in all your forces to bring them closer to your common intention, and in this way all of you together will connect.

Question (Women Latin 24): (01:42:41) What does it mean to work for a reward if we know that the Creator wants us to be happy and full with spirituality, including sharing everything with the friends and not bringing everything into my self-authority, for myself?

M. Laitman: Keep asking for connection from the Creator, and from that learn how He answers you and accept every state as if that is the answer from the Creator. [No translation]

Question (Hadera 1): (01:43:49) In order to feel the exile and reach a cry, a person needs a certain impression from Katnut, from smallness?

M. Laitman: Yes.

Student: And he receives that in the work in the Ten.

M. Laitman: Yes.

Student: And then he feels that it's as if the vessels he acquires in Egypt, they swallow him, right?

M. Laitman: Yes, yes.

Student: And then he comes to the cry?

M. Laitman: Yes.

Question (Ashkelon 2): (01:44:24) Is the awareness of the greatness of the Creator, is that considered also exertion in the prayer, even in the preparation of Lo Lishma in mind and heart?

M. Laitman: Yes, keep going.

Question (Moscow 1): (01:44:55) You said that we receive an approach to today and tomorrow only when a new day comes. What is the problem with doing that during the day itself?

M. Laitman: What does that matter? Well, we're speaking about hours or days. No, it's the way you divide this.

Student: Yes, but here is a detachment in a natural way, where they show us this work that we need to do throughout the same day, but it doesn't work out for us to do that in the same day?

M. Laitman: Do what you need.

Question (Women Latin 10): (01:45:50) Rabash's articles are supposed to awaken in our feelings, in our life?

M. Laitman: Rabash articles need to be felt in our life.

Question (Haifa 1): (01:46:16) Loving the friends means that I need to strengthen in the faith in the Creator, that There’s None Else Besides Him, and all the world is in His glory?

M. Laitman: To love the friends means that I'm willing to work in everything, much more than what I myself would have been working, and that they will receive the reward.

Question (Petah Tikva Center): (01:46:52) I heard today from the Rav that each and every one in the Ten has a role in the Ten. How important is it to find that role? What is it beneficial to exit Egypt with?

M. Laitman: It's beneficial because they all have to be in a certain role towards the Ten.

Student: We, as if, do the same work, to annul ourselves, to love the friends, to pray?

M. Laitman: Yes.

Student: So, what does it mean, a person's role in that whole engagement?

M. Laitman: To be an example. To be an example for others.

Student: Just to show my friends that I…?

M. Laitman: That you are yearning to reach wholeness.

Student: Is that the role of each and every one?

M. Laitman: Yes. Each one does some other type of work.

Question (Petah Tikva Center): (01:48:09) I wanted to ask about the result that takes place. After we reach, and they sighed and they cried, what is the result that the Creator heard their groaning? What happens there?

M. Laitman: They want the Creator to bring them to the end of the path that they are suffering from.

Student: That the Creator hears, what happens to us?

M. Laitman: To us. To us, I don't have words. The Creator forcefully pulls them out of Egypt.

Student: I heard you say during the lesson that faith above reason is a gift that is given to a person?

M. Laitman: Yes.

Student: The ability to bestow of a person, is that faith above reason? Is that where a person reaches?

M. Laitman: Yes.

Student: So, how can you cause the Creator to give you such a gift? How do we cause the Creator to give us faith above reason?

M. Laitman: To give it to the friends, that, to give us.

Student: How do we cause the Creator to give us faith above reason, because if we do not get that, there will never be bestowal?

M. Laitman: Of course.

Student: So, how do we cause the Creator to give us faith above reason?

M. Laitman: By request, by prayer. We beg.

Student: What is the correct entrance into Passover? How should we enter Passover?

M. Laitman: By feeling that a new King arose, that controls the ego, that is horrible, difficult. And the sons of Israel sighed from the work and their cry went up to the heavens from the work. And they sighed. They started crying to such an extent that they couldn't be alone, and not all of them, to keep going in that same order of life that they had before. It's a sign that a new type of Providence was revealed to them.

Student: So, the result of Passover needs to be that we reach a cry where it's impossible to continue in our day-to-day lives, day-to-day order?

M. Laitman: Yes. That is the result.

Student: So, where do we attain faith, etc.? Where does this whole process that we want to bestow come into play in sighing?

M. Laitman: They need a force from Above that will give them the ability to continue in the work, in connection between them, and to continue. And they cannot. And then comes a cry until the heavens.

Student: Last question. How do you not just break from the work, but on the contrary, you reach that cry? How do you reach and they sighed, and you don't just break because you didn't attain?

M. Laitman: They see no end to it. How would it help them? If they do not cry, if they don't activate a cry, a prayer, so nothing else will help them. It's as if they come to a true solution, which the Creator does, in order to bring them closer to Him. Yes, and then they sigh, and then cry, and their work went up to God, and their cry went up to God through their work, and that is all. There are other words here, but I don't have them in the heart.

Question (Petah Tikva Center): (01:54:02) I want to advance a bit. Yesterday, or the day before, you said everything depends on the records that awaken in us. Is that right? Did I hear you right?

M. Laitman: Yes.

Student: So, is it even possible, if everything depends on the records, the Reshimot, so can we change a record to reach that cry? Because you don't always clothe on the exact Reshimot, the exact records?

M. Laitman: Records, or Reshimot, are always in the Upper Force. And if we are worthy, so the Creator will organize it, let's say, the correct records.

Student: So, are there records that confuse us, that come on purpose to make us make mistakes?

M. Laitman: Anything could be.

Student: Really?

M. Laitman: Yes, why not?

Student: Because we learned with you for years, that the Reshimot, the records come from the Upper world, they clothe on us, and they aim us. So, what are you saying now, that a record can mislead me in the wrong direction?

M. Laitman: If it's for our benefit, for our development, so that's how it'll be? Yes.

Student: So actually, all the spiritual work depends on the records, that's what you're saying.

M. Laitman: Yes.

Student: So, do we have a way to correct the records, that they will save us and bring us to that pride? What is the work with those records? What should I do that they will be right for me, so we can finally reach the parting of the Red Sea?

M. Laitman: I need to clarify the connection between us, and to yearn for a tighter connection.

Student: I always ask you what a tighter connection is. What does that mean?

M. Laitman: That each one will feel that he depends on the friend, on the friends, in every way.

Student: So, I reach a state that for the friend I'm willing to, how do I say, to die for him. That's the level I have to reach?

M. Laitman: More than that.

Student: More than that? What's more than dying for a friend?

M. Laitman: What's your life?

Student: You call it for the sake of the Creator?

M. Laitman: That's even higher. Okay, thank you. Is that all friends?

Question (Petah Tikva Center): (01:57:09) After the lesson we're going to have the last hummus meal before Passover. In that meal can we reach a true cry to the Creator?

M. Laitman: From the hummus?

Student: Not from the hummus. From us.

M. Laitman: Try.

Student: How if I may?

M. Laitman: That you finally want to put an end to the exile and to be awarded with redemption, where redemption is the appearance of the Creator in our vessels.

Student: So, that way just simply we have to enter the meal?

M. Laitman: Yes.

Student: With that thought?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:58:08) How do you come out of exile?

M. Laitman: You come out of exile by crying to the Creator to bring us out of exile. There is nothing else.

Question (Women Turkiye 1): (01:58:54) I used to be a part of the whole and the Creator broke us. Now when I have this record inside me and I am one with the friends, how can I reach a feeling that I don't have an ability to bestow in order to raise my cry to the Creator?

M. Laitman: What should we answer her? Well, men. Why are you quiet? Well, answer.

Question (Petah Tikva Center): (01:59:44) We have no other way, only through the friends, to ask for that cry. From all the points in the hearts, from our records, through connection?

M. Laitman: Only the connection.

Kabala Medya

Kabala Medya

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New Life 1031 – The Uniqueness Of The Hebrew Language

New Life 1031 – The Uniqueness Of The Hebrew Language

New Life 1031 – The Uniqueness Of The Hebrew Language

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır