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

Daily Lesson (Morning) March 31, 2025.

Part 1: Rabash. Article 20, 1985. He who Hardens His Heart

Reader: Hello, we are in the live lesson with Laitman. Now we will read in “The Writings of Rabash”, page 121 in Hebrew, the article “He who Hardens His Heart”.

Reading: (00:20) He who Hardens His Heart

Article No. 20, 1985

It is written in The Zohar (item 186): “Rabbi Yitzhak said, ‘We did not find anyone who hardened his heart before the Creator as Pharaoh.’ Rabbi Yosi, said, ‘But Sihon and Og also hardened their hearts.’ He replied, ‘This is not so. They hardened their hearts against Israel, but they did not harden their hearts against the Creator, as Pharaoh hardened his heart against Him, for he saw His might and did not repent.’”

We should understand the difference between not hardening their hearts before the Creator, or hardening their hearts against Israel. After all, all the hatred that the nations feel toward Israel is only because they are the Creator’s people, as our sages said (Shabbat, 89), “What is Mt. Sinai? It is that Sinaa [hatred] came down to the idol-worshippers.”

To return to the topic, meaning concerning the hatred of Israel: Pharaoh hated the people of Israel and wanted to enslave them. Moses came as a messenger of the Creator but he wouldn’t listen and said, “Who is the Lord that I should obey His voice?” Sihon and Og also hated Israel, but what is the difference with respect to Israel? The reason why they hate Israel. Did Sihon and Og harden their hearts because the people of Israel was unimportant, and this is why they hated them? Or did they harden their hearts against the Creator, that the Creator was unimportant in their eyes, and this is why they hated Israel? In that case, what is the difference with respect to Israel?

We should interpret the above words of The Zohar in the work. We need to know that there are two obstructers standing opposite a person and not letting him cross the barrier and achieve love of the Creator, since man is born with a desire to receive for himself and cannot do anything without a profit. That is, one can relinquish self-reception in order to bestow something upon someone if this gives him emotional satisfaction. In that case he can relinquish self-reception.

For example, a person can work for an important person. If, say, the ADMOR of Lubavitch comes to the airport with a suitcase, gives it to one of his followers, and gives him 100 dollars for his work. Certainly, the follower will not want to receive the pay from the rabbi and will give it back to him. If the rabbi should ask him, “Why don’t you want to receive it? Did I pay you too little for the work? If I had given an ordinary porter 10 dollars he would have been happy; why don’t you want to take it?” The follower would reply, “My privilege of serving the rabbi is worth to me more than any fortune in the world that the rabbi might give me.”

We therefore see that one can work for an important person without any reward. For this reason, when one comes to engage in Torah and Mitzvot [commandments] in order to bestow, he can certainly relinquish self-love for the sake of the Creator. At that time, what does the obstructer to the work of the Creator do so that one will not be able to walk on the path of the Creator? He does one thing: He does not let a person depict the greatness and importance of the Creator. It follows that all the strength that the Sitra Achra [other side] has is against the Creator. He tells him, “I know you are very powerful, meaning you can overcome your lusts, unlike weak-minded and soft-hearted people. You are the strongest of the strong. However, the reason why you are not walking on the path of truth is that the goal is not so important to you, to make you annul yourself for it. With this force it obstructs him from achieving the goal.

This is what The Zohar says in the name of Rabbi Yitzhak: “We did not find anyone who hardened his heart before the Creator as Pharaoh.” That is, he did not appreciate the Creator and said, “Who is the Lord that I should obey His voice?” This is the first obstructer.

The second obstructer is that when one sees that he has overcome his arguments, goes above reason, and does not regard what it tells him, then he comes with a complaint against Israel. That is, one who wants to walk on the path of the Creator is called Yashar-El [straight to the Creator], which is directly to the Creator. This means that he wants all the actions that he does to rise straight to the Creator, and does not want to have any other intention.

For this reason, what does the other obstructer do? He degrades the Israel in him and tells him, “The Israel in you is very weak, both in skill and in strength to overcome. You have a weak character, and this way you want to go—where all the works are only for the Creator—can be demanded from an Israel who has all the required qualities, namely good education, skills, and the courage to fight the evil in him. He can walk on this path, but not you.”

Thus, by what does he obstruct him? He no longer speaks to him about the importance of the goal, as with Pharaoh’s argument, who disputed the importance of the goal. Rather, he tells him that the goal is very important, but “You are not important enough to be able to walk on such a lofty path, so walk on the path of the general public, and you do not need to be exceptional. Only this way is suitable for you.”

Likewise, we find in The Zohar (Shlach, item 63) concerning the spies: “‘And they returned from touring the land.’ ‘They returned’ means that they returned to the bad side, returned from the path of truth, saying, ‘What will we get out of it? To this day we have not seen good in the world. We have toiled in Torah and the house is empty. Who will be awarded that world? Who will come and be in it? It would have been better had we not toiled so. We labored and learned in order to know the part of that world, as you advised us. ‘It is also flowing with milk and honey,’ that upper world is good, as we know in the Torah, but who can be rewarded with it? ‘However, the people … are strong,’ meaning the people that has been rewarded with that world is strong, not considering the rest of the world at all—to engage in it, to have great wealth—who can do so and be rewarded with it? ‘However, the people … are strong.’ ‘The rich man answers roughly, ‘and we also saw the descendants of the giant there,’ meaning you need a body as strong and as mighty as a lion, since the Torah weakens man’s strength.”

It follows that the argument of the spies, according to the interpretation of The Zohar, is that Israel is unimportant, as we explained that it is similar to the argument of the second obstructer, meaning that all the hardening is against Israel.

By that we can interpret the difference between Pharaoh’s argument, who hardened his heart against the Creator, and the argument of Sihon and Og, who hardened their hearts against Israel. Pharaoh said, “Who is the Lord that I should obey His voice,” meaning that all his strength was to lessen the importance of the Creator, as it was said, that he is the first obstructer. Sihon and Og, however, hardened their hearts against Israel, meaning to lessen the importance of Israel, which corresponds to the second obstructer.

To this, meaning to all those arguments, there is no other tactic but to walk on the path of faith above reason, disregard their arguments, and trust that the Creator that He can help everyone and there is no force that can resist the power of the Creator, so we should trust the Creator to help.

We find such as this in The Zohar (Beshalach, item 187): “Rabbi Yehuda said, ‘Rabbi Yitzhak said, ‘Pharaoh was wiser than all his sorcerers. …In their entire side he did not see that Israel would have redemption... And Pharaoh did not think that there is another tie of faith that governs all the forces of the Sitra Achra. This is why he hardened his heart.’’” It follows from the words of The Zohar that Pharaoh means within reason, that rationally, it is impossible to exit their authority, unless through the power of faith above reason, for this power cancels all the powers in the world.

Question (Petah Tikva Center): (14:39) What is the difference in faith above reason with respect to the argument of Sihon and Og versus Pharaoh?

M. Laitman: Faith above reason is where we hold on to the Creator above all the proofs that you can receive from nature, from the society, from anything. Receiving necessity to go from there on the ways of faith, that's called faith above reason.

Student: So, the question is, the connection with the Creator is already in above reason. Without that, there is no connection with the Creator, so, why is he writing that the solution for all the complaints, there's no other advice but to go above reason? Because to begin with he has to be above reason in order to be in contact with the Creator, and Pharaoh is supposedly in reason. I'm saying Pharaoh is in reason, so the connection with the Creator is above reason. So they're separate.

M. Laitman: According to what are you defining it that way?

Student: That's what he writes, that Pharaoh is in reason, and we have to go above reason.

M. Laitman: Yes?

Student: So, to begin with those two forms are controlling two other things. So, where's the struggle, here? Let Pharaoh continue in reason but the connection within reason isn't there, it's above reason. So, why is he disturbing?

M. Laitman: The connection with the Creator bothers because a person cannot grip onto faith above reason. That's the whole point.

Student: What is he doing that is making him let go? Why is he causing a person to not succeed in holding onto the Creator?

M. Laitman: Pharaoh holds on to the force of faith, which does not belong to above reason. And then, we fall into reason; that's how we remain.

Student: So, Pharaoh is still in connection with the Creator but through the will to receive.

M. Laitman: Within the will to receive, yes.

Student: So, it has importance of the Creator but only in order to receive.

M. Laitman: Yes.

Question (Petah Tikva Center): (18:19) I'll continue the friend’s question: There's only one will to receive, that's the matter, that's the material we have. And Pharaoh is working inside, he knows Him, they know each other, he's controlling it. Suddenly there's this thing called faith above reason. What does that have to do with the will to receive?

M. Laitman: Because faith above reason can give a person the foundation for him to rise more and more in the force of faith above reason until he reaches the state of holding onto the Creator.

Student: But it's disconnecting from the material of man, which is the will to receive.

M. Laitman: Why is it a disconnect?

Student: Because it's above him here. Pharaoh doesn't understand faith above reason. He can't understand there is such a thing.

M. Laitman: Yes.

Student: Faith above reason is above Pharaoh. It's disconnected from him.

M. Laitman: So, what does a person hold onto?

Student: That's what I'm asking.

M. Laitman: So, it's probably not exactly according to what you think.

Student: So what is? What is in faith above reason that is connected to the will to receive?

M. Laitman: A person expects from the Creator to be given the force to hold on to faith above reason.

Student: Who is that person that is expecting from the Creator to be above reason?

M. Laitman: One who wants to be in the force of faith and wants to hold onto Him, to hold Him, and he expects to have this force to have such support.

Student: He's the will to receive, that one that wants to hold on to the Creator, it's a will to receive?

M. Laitman: Yes.

Student: So, why is he holding on to the Creator? How can he? He is disconnected from the Creator. He's under the control of Pharaoh.

M. Laitman: Yes, well, continue.

Student: So, who is that one that is grabbing on to the Creator or holding on to faith above reason?

M. Laitman: The one who's holding on to faith above reason is the force that is connected to the force of faith.

Student: What's in a person that connects him to the force of faith?

M. Laitman: Faith above reason.

Student: If our matter is a will to receive, how can the will to receive hold on to something that is above it, or even be in contact with such a thing?

M. Laitman: A person wants to reach a force that will help him and connect to the Creator, that will help him be in the force of the Creator, in the force of faith. And therefore, he is saved by this force, by faith above reason. Whereas within reason, he certainly cannot hold on there for even a moment.

Student: Despair of reason is clear. That you can’t win anything in there, you can't gain anything in there. But the will to receive has to see that he's getting something from above reason. It's like one thing and the opposite. He can't attain anything above reason.

M. Laitman: The desire to receive, how can it benefit in the force of above reason? If he brings himself closer to the force of faith, then he, together with it, he grips onto the force of faith. Especially in letting loose the force of faith above reason and wanting to be connected to the force of faith; whereas he is within reason.

Student: So, then he falls in reason again.

M. Laitman: Yes.

Student: So, what's in the will to receive that can connect to above reason? What quality in there is even connected to above reason?

M. Laitman: It's where he disconnects from the faith above reason and remains in the force of faith within reason. So, he has in this the force to hold on to.

Student: So, only after faith above reason, there's a connection between them?

M. Laitman: Yes. We'll talk about that.

Question (Petah Tikva Center): (26:40) I just want to read something: There's no other advice to the complaints but to go in faith above reason. And not look at their arguments, just to trust in the Creator that he can help everyone. There's no force that can resist the Creator, that's why trust Him that he will help. In that sentence, there's None Else Besides Him. And we know there's good and bad, or idol worshipping, or lack of faith. So, I can recognize different parts that feel different things, or believe in different things, they're just connected to different things. So, None Else Besides Him is to bring all of the system. And a revelation of evil a lot of times comes from that gap of None Else Besides Him, to good and bad, to idol worshipping. So, I need more and more parts of me to turn to faith above reason, to be connected. When I discover that evil, I should have gratitude? How should I work at that point? Because with the friend, you were saying that there's a process.

M. Laitman: Yes, there's a process where your faith above reason disappears, then you have to seek a different force of faith, which is also above reason. And that way each time to rise and rise, and rise on the ladder.

Student: How can I help the friends or get help from them?

M. Laitman: That, read in all the articles.

Question (Petah Tikva Center): (28:47) In the part he read, he mentions to trust the Creator twice. What does it mean to trust the Creator? How is that expressed?

M. Laitman: To be in faith towards the Creator, where he has the desire and the forces to save any person from the control of the desire to receive.

Student: So, that means that I'm supposed to just wander without any concerns?

M. Laitman: I'm not going to go and interpret that.

Question (Petah Tikva Center): (29:31) I'm not sure how to ask this, but when a person loses the faith above reason, that force, he loses the connection between the Creator's control to what's happening with him. Now he doesn't have it. He's lost. How can he still make a connection between what was, that he was uplifted, that he was in the grasp of the Creator, to what he has now?

M. Laitman: He needs, well, how he once attained the faith above reason?

Student: Despair lack of forces, and then suddenly he escapes towards somewhere where he feels that thin providence of the Creator. And he remains there. He feels good there.

M. Laitman: Meaning, he has the connection with the faith above reason, but with that, this connection does not sustain him.

Student: No, it holds him, but when he falls from it, there's nothing else to hold on to. That's what I'm saying, between that state that he felt he was holding on, that fragile state, to the state he doesn't have it at all, and he just flows with the stream. So, when he's down, how can he connect the faith above reason? When he wants to go back there.

M. Laitman: He yearns, he yearns, he wants, he expects maybe to have such a force.

Student: You constantly have to wait for despair, for helplessness?

M. Laitman: No. It's not helplessness. On the contrary, he wants to hold on to something. It's not in his hands, but it's nevertheless close to him, and he's seeking where it could be so he can hold on to it. Like a fisherman catching a fish.

Student: Yes, but this fisherman is happy, he's going to die in one moment if he doesn't have the fish.

M. Laitman: You have to reach the same degree.

Student: But that's what I'm asking, you have to reach there, with your tongue hanging out.

M. Laitman: Yes, yes, yes, you're talking nicely about it. You talk great. If you don't feel like you're with your tongue out, then it's still early for you to search for faith above reason.

Student: Is there a path of hastening that between us and the connection we can reach it without suffering and blows?

M. Laitman: No, no, that's what you're saying already in your words.

Student: What?

M. Laitman: That what you said just now in the last five minutes, that you want to reach to be in faith above reason without any sufferings.

Question (Petah Tikva Center): (33:22) In the Exodus, before a person acquires faith above reason, so on one hand the Creator strengthens Pharaoh's heart, on the other hand he gives you blows, and again until the tenth blow until Pharaoh lets him out. What's so special about the tenth blow that there's no more burdening of the heart?

M. Laitman: Because altogether, through the tenth blow, he comes to the revelation of the feeling in above reason where he cannot hold on to in order to be saved.

Student: Because he exerted enough?

M. Laitman: No, no, you're now trying to answer, no.

Question (Petah Tikva Center): (34:21) I want to scrutinize what Rav was saying, what the friend was asking about faith above reason. So, I understand that in four phases of direct light, the Creator created the will to receive that always feels its root which he wants to adhere to. But our problem in the first restriction is that there's a disconnection, and a person falls to the will to receive in order to receive. And then there's some kind of complete disconnection until again, a point in the heart awakens in a person. When that happens, so he aspires to go back to that feeling of connection with the Creator and all the means we're searching for in the will to receive won't help us. Then all we're left with is faith in the sages to work above reason, and there you do feel that there's something. So, the question is how to develop from that point where you work above reason? How can you open your eyes and it won't remain only in that point that you're holding on to something; how to develop from here, that's my question? I understand that's the connection above reason. What's the next stage?

M. Laitman: There is no stage after faith above reason.

Student: How do the eyes open, like Kabbalists that just hold onto above reason? And the light works, that’s it?

M. Laitman: I don't know what you're saying about them. We try to be connected between us and holding on also to that which the Creator is concealed.

Student: And even though a person holds on to above reason, so it's not that he fell. The Creator added more will to receive, and he has to start working again, right?

M. Laitman: Well, let's say, let's say.

Question (Petah Tikva Center): (36:31) What's burdening the heart?

M. Laitman: Strengthening the heart? It could be, hardening the heart is, it could be that the heart, in order to be at a certain degree in faith. Or something where it demands a certain force to hold itself on that degree in a certain state of adhesion, and he doesn't have it.

Student: I don't understand. Is it, that's an action that comes against the Creator according to the article, right? So what's its purpose, what awakens Pharaoh?

M. Laitman: That a person doesn't want to be, he doesn't want the control the force that is above faith above reason. So, he descends to a degree which is below reason.

Student: It's because Israel are neglecting, so they reach the states where Pharaoh awakens?

M. Laitman: Yes.

Student: I want to connect to what my friend from the Ten said: A person neglects the work, he reached lowliness, it's like a descent that just gets bigger until he reaches a point that he must get help.

M. Laitman: Yes.

Student: What do you get from that?

M. Laitman: The feeling of lowliness; and then that feeling helps a person want to return and ascend to the control of the Creator.

Question (Petah Tikva Center): (39:01) I see that Sihon and Og aren't attacking me, they're actually helping me. They're attacking the friends, especially in Passover, when the friends are late, or they come, or they don't come. How can they come out of Egypt, they have no chance? What can I answer Sihon and Og?

M. Laitman: I don't know. In your place, I would ask the friends.

Student: Can the Creator give us something we don't deserve?

M. Laitman: Something that we don't deserve? He can.

Student: Sihon and Og are saying that we need a strong body, strong as a lion. They have complaints that it's the land of milk and honey, and who am I to be rewarded with it. It's very strong complaints.

M. Laitman: Yes, yes.

Student: What would you answer Sihon and Og in such a case?

M. Laitman: And what were they asking?

Student: Who can even be rewarded with this? When you see the friends don't come on time?

M. Laitman: According to the conditions, they're correct.

Student: Right.

M. Laitman: And so, what does the Creator answer them?

Student: Not only that we also have laws in the Torah that you can’t be rewarded with exodus without exertion, a person has to exert. Everything's against us, so, what do you do?

M. Laitman: So, ask your friends, so, help him. There's no one who's willing to help you. You see?

Answer (Petah Tikva Center): (41:17) It’s right what you're saying, according to the conditions, it's impossible, but there's the purpose of creation. The Creator created the will to receive and the Torah as a remedy. So, we have to advance there. Sihon and Og’s complaints - it's easier to say, no, we have the path, we have the goal, we have to keep going on it. So, what I feel is the opposite, that actually gives you the forces to go ahead.

M. Laitman: Yes, professor?

Answer (Petah Tikva Center): (41:54) Yesterday we got advice from you that we know from Rabash not to look at any forces that seem negative in the friends but only in the positive. Sometimes they seem small but when we accumulate them, we have enough forces to keep going.

M. Laitman: Yes.

Student: I think that's the answer.

M. Laitman: And will that give us the forces to advance?

Student: Yes, and it also stopped that phenomena that we criticize the friends, why isn't he coming, and to erase it right away. Not even to start that conversation?

M. Laitman: Yes.

Answer (Petah Tikva Center): (42:37) These disturbances give you a feeling of lowliness on one hand. On the other hand, they give us a direction, the deficiency to find a solution, the direction to go ahead, and search to go above it.

M. Laitman: Yes. You didn't give an answer. You said, we’ll, look, continue searching.

Student: There's no other way out, that's what was remained. To search, to uplift to that state, above that state. So, it pushes you there.

M. Laitman: When can we cry out to the Creator that He will hear us?

Student: When we feel the need, the necessity, that there's no choice, that we need help.

M. Laitman: Yes, so?

Student: That's the state, such disturbances come that there's no choice.

M. Laitman: That means the search, and to cry out to the Creator and ask, and to pray. When you feel, enough. Enough, I mean then not that we've asked enough but that we can't depict its necessity enough, our necessity.

Student: Yes, if our attitude is towards force and it's a force that helps, eventually. Even gratitude, even with all the difficulty, but there's there's gratitude there's a direction.

M. Laitman: Okay.

Answer (Petah Tikva Center): (44:51) It sounds as if a person here needs to strengthen in his faith in the Creator. That he can save the vessels, friends said that we there's a purpose to creation, and the Creator or the person needs to crown the Creator to be the hero and to triumph over this war. And here's the part where uses this second part, where uses the force of the Creator in order to strengthen himself against Sihon and Og.

M. Laitman: Yes.

Answer (Petah Tikva Center): (45:29) As it’s written in the article that if a person doesn't go on the path of truth, it's because he doesn't have enough importance. So, let's say that, to continue what the friend is saying, if a friend in my Ten says I need to improve something, then for me it needs to be a mission, the most important mission in order to raise attendance and presence. So, I think that we have to raise the importance to what my friends say in the Ten.

M. Laitman: That's good. Fine.

Answer (Petah Tikva Center): (46:15) Rabash writes about the question, what is this work for you that's not Pharaoh, it’s Sihon? It's like you should blunt his teeth, blunt his teeth. And to Pharaoh we need different work, already, because it's a foundation, it's more, it's like above reason. Maybe that's the answer.

Answer (Petah Tikva Center): (46:42) It seems to me that only the work in Arvut can help us. No one can withstand Sihon and Og personally but if each of us cares for the other and helps one another, that's the solution.

M. Laitman: That's the solution. More?

Answer (Petah Tikva Center): (47:04) Maybe to add like this: That the Creator hardens his heart, which is the article “He Who Hardens His Heart”, he hardens the heart of a person by the Pharaoh as he wants to diminish the importance and greatness of the Creator. But he battles it and he wants to attain faith and greatness, and to go above reason. And then when he acquires faith, he understands that he cannot stop there, so he sends the spies, the Creator hardens his heart again. He sends the spies, and he sees what he has in his hand. He doesn't have yet in his hand the purpose of creation like the friend said. So, at this stage, he again needs to go above reason and to look within the vessel that's still empty, and to go again above reason and to trust the Creator. That, also in this state, the Creator will complete the work for him. And we have twice faith above reason here, actually. Very beautiful. This article is very inspiring.

Answer (Petah Tikva Center): (48:17) Also Abraham asked the question about how shall I know that I will inherit? He told him that your offspring will be tortured for 400 years, and they'll be strangers in a foreign land. And He gave them the assurance that they would be there and that they would inherit it. It's faith above reason.

Question (Petah Tikva Center): (48:44) I didn't want us to miss, there's a point with Sihon and Og, the way he describes in the article. That if a person decides that he's going against this Pharaoh who tells him Who's the Lord that I should listen to Him. And he comes to the conclusion that there's a purpose that is well beyond this ego that puts me in the center all the time. That a person is always living on the fuel of increasing myself and what I'm capable. And even in the group, I come, I don't know, I do a certain action, or dissemination, or something. And as long as I have fuel by feeling that I'm succeeding, it's excellent. But if, let's say, there's, I don't know, I find myself in something that I'm not needed, there's no need, it's all good. So, I receive a dissent, or it could even be just in a conversation with friends and I feel like the ego doesn't receive fuel, and it makes me feel smaller. So, even if in the beginning I agreed because of the importance of the goal that we have to go above the ego, there's states where there's voices that tell you that you're not capable, that you're weak, simply. And we can also see this when even the strongest of the friends, the greatest, powerful friends start to get weakened. And you can see there's something that's just not letting them have the fuel to continue working. It's similar to Sihon and Og, he says to him, you're small, it implies you're too small to engage in this kind of work, here; and the ego gets weaker and weaker and it eventually leaves, that's the point here. And then in the end, there's a certain part where they say, it's also Pharaoh's tricks – He sends Sihon and Og behind the scenes in order to throw a person so he will continue controlling things. This is similar to the friend’s question: how do you work without the fuel of the ego? In the end, the fuel is received from the ego, is received in the ego. So, that's the problem.

M. Laitman: Why is that a problem?

Student: Because when I don't have fuel, I get weaker and weaker until I, I'll give a small specific example. Let's say I'm trying to think of the friends, to want for the friends, so that's an idea, that's nice, but if I try to enter it more and more, after a second, it eludes me. Five seconds, a minute, and if I'm really persistent, like I say in the lessons, I'm like two minutes, I find myself falling asleep. I'm trying again, and falling asleep again. There's no, where's the fuel to do something not for yourself?

M. Laitman: And what can help, at that moment?

Student: I don't know, I drink a cup of coffee, I go to the bathroom, I do something to wake up. But that point that I have fuel that's in the collective, I don't find.

M. Laitman: Do you want to help him? No. And your neighbor there, does he want to help you?

Answer (Petah Tikva Center): (52:16) I'll try to help, I don't know. These points where you have fuel from yourself and you don't feel like you're truly panting with your tongue out. It's like Rabash writes, that's all those claims, have no other advice but to go in faith above reason and not to look at their complaints. But rather just trust that the Creator can help everyone, and there's no other force, not from me or from anyone that can resist the force of the Creator. That's why trust that the Creator will help, the confidence in the Creator is the confidence in this force of the faith in sages that He arranged for us. It's the only thing a person needs to believe, and yourself, alone?

M. Laitman: Okay, you said something.

Question (Petah Tikva Center): (53:14) To feel more this concept of faith above reason, can we say that the feeling of the Creator is also the Kli? And the feeling of the Creator needs to be the feeling of the filling of that vessel?

M. Laitman: No, you want to run from the answer. Let's say, you have the feeling of the Creator, that is the fulfillment. So, what next?

Student: And that's what we have to hold on to.

M. Laitman: So, you have to keep doing the work until you feel the Creator – until you don't feel the Creator. So, that fulfillment that you feel, that is sufficient for you. It satisfies you enough to hold on to Him with the right answer.

Student: I can feel the Creator and from that not feel good and delight only from feeling Him; and I can also enjoy from feeling Him. I don't know, I didn't understand.

M. Laitman: I understood what you didn't understand.

Question (Petah Tikva Center): (54:48) Why was it important for Pharaoh to enslave Israel? Why wasn't it enough for him to enslave the Egyptians?

M. Laitman: There's no problem with the Egyptians. The Egyptians, supposedly, there's no problem. But that Israel will be enslaved with the Pharaoh, that's the big reward.

Student: So, what does it give, the desire to receive?

M. Laitman: It can fill him.

Student: It, specifically, from Israel can be filled, and not from the Egyptians?

M. Laitman: Yes.

Student: How is it filled from Israel? Israel is direct to the Creator. How can the desire to receive, receive from?

M. Laitman: They're not in Yashar-El, anymore, they are in transitions.

Student: So, what's special about Israel that the desire to receive can be filled from them, and the Egyptians not?

M. Laitman: They have a connection with the Creator. And he, Pharaoh, can through them receive the fulfillment.

Student: Meaning, there's a state where we can enjoy the connection with the Creator in order to receive?

M. Laitman: No, that, no; but Pharaoh, it seems that he does have it.

Student: Pharaoh is a person, or it just appears to him like he can use the Creator for my own benefit.

M. Laitman: Yes.

Student: And that's why he doesn't let go of Israel.

M. Laitman: Yes.

Question (Petah Tikva Center): (56:42) What holds a person in the state of faith above reason? What causes him to persist and remain in faith above reason?

M. Laitman: That's a right question: When can a person let go of this path and above reason? When he sees that it doesn't take him to the purpose of creation. Is that clear?

Student: No.

M. Laitman: What's missing there? So, ask.

Student: Maybe another question: In faith above reason, a state which a person… is it a state where a person controls or is it being controlled?

M. Laitman: I'm searching for what you want to find in there – in faith above reason, a person searches for sources that from them he can receive the forces.

Student: So, he is in a need, in a search?

M. Laitman: Yes, a need, a search. He also to begin with, he reached that search.

Student: And all of that is called faith above reason?

M. Laitman: Not all of that, but it's a special question that a person asks about the forces that he needs to receive, whether it's faith above reason or not.

Student: And what will hold him in that state of constant search, that aspiration to there?

M. Laitman: In that state of search, what holds him is that he still didn't receive anything.

Student: So, what will hold a person in such a state of not receiving and continuing the search, meaning in the middle?

M. Laitman: Yes, in the middle, that exactly. A bolt from all sides.

Student: What gives him the force to kind of hover this way?

M. Laitman: Because he's not filled.

Student: But he's not getting filled, either.

M. Laitman: Where will he take those forces from?

Student: That's exactly the question, he's not being filled. He feels himself empty, he's searching. How much can you, meaning, what will sustain him in this constant search?

M. Laitman: Yes?

Student: So that's the question: What will hold the person to remain in a state of above reason, in the search, in the need, in the neediness without receiving it?

M. Laitman: Because he still didn't receive. He still isn't receiving, he's still on a deficiency.

Student: And how long can a person hold on that way, without receiving and to continue, to need?

M. Laitman: So, he goes through all the scrutinies.

Student: What's the danger in faith above reason? When a person attains such a state, what danger is there, here? What would cause him to fall to reason, what causes a person in above reason to fall to within reason?

M. Laitman: He won't fall into reason, he's not being filled by reason. All of his work is to attain faith above reason. And then from it, he can receive all the fulfillments.

Student: Okay, and then he remains in that state, permanently, eternally?

M. Laitman: No, there's a development, it's not the end of the path.

Student: What's the next stage after he reaches the state of the filling of all the fillings? What's the next stage after a person reaches faith above reason?

M. Laitman: Then he gets filled in faith above reason.

Student: And then he got filled, what's the next stage?

M. Laitman: He doesn't need anything else, he filled all his deficiencies.

Student: Then comes a stage in which a greater reason is refilled in him?

M. Laitman: You can say, yes.

Student: What would cause a person not to fall to reason but to continue and persist more and more in raising himself in faith above reason? Above his reason.

M. Laitman: That he's not satisfied with the filling he got in reason.

Question (Petah Tikva Center): (01:02:18) Is faith above reason always above some reason, above reception?

M. Laitman: Yes.

Student: And at the moment, there's no attainment or reception, so it can't be faith in this moment?

M. Laitman: No.

Student: Is that like impulses, like each time new reason, new faith?

M. Laitman: Yes, it comes and goes, comes and goes.

Question (Petah Tikva Center): (01:02:59) All of Egypt is a process that a person needs to reach above reason? Or only when he exits he's above reason?

M. Laitman: Our Egypt is that we want to rise in faith above reason. And we feel that we're not able to fill ourselves.

Student: So, in Egypt you understand that you want it but you're not capable. You still don't have faith above reason.

M. Laitman: Yes.

Student: So, what does Egypt do to a person?

M. Laitman: It increases his desire. It increases his desire.

Student: And what does growing the desire lead a person eventually to – I must rise above reason?

M. Laitman: Otherwise, he doesn't feel that he is coming to the complete adhesion, to complete faith.

Student: Does Egypt subdue a person? Meaning, what happens to a person in Egypt?

M. Laitman: In Egypt a person gets from everybody there, support.

Student: Support for what?

M. Laitman: To whatever he's in, to whatever he's holding on to.

Student: And when do you, when is a person ready to exit this Egypt?

M. Laitman: He is willing to exit Egypt when he feels that he has something to hold on to in Egypt.

Student: But what do you hold on to in Egypt if you don't have it? You said there's no above reason in Egypt. You just understand that you must have this but you don't have it. So, what do we grip on to?

M. Laitman: In Egypt, we hold on to when a person – how should I say it –when a person, there's no question here and I'll tell you why. Because why does he need to hold on to anything in Egypt?

Student: Not in the state of Egypt, itself, but he needs to hold on in order to. What do you hold on to in Egypt in order to exit Egypt? Meaning, you have to have a force that will draw you outwards. And you don't have above reason in Egypt, so how do you go out?

M. Laitman: By you, when you understand that you have no other choice but to be on a degree that is above reason, that is, above Egypt.

Student: There needs to be this outbreak of a prayer that must be above reason?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:08:17) Moses leads us out of Egypt. Does Moses also lead us into faith above reason?

M. Laitman: Yes.

Student: How?

M. Laitman: He raises the questions, he raises us, and we ask those questions that Moses was asking.

Student: What would be the first question we should ask?

M. Laitman: As it's written, who is that Creator that I should listen to Him?

Student: But this is the question of Pharaoh.

M. Laitman: So?

Student: What is the question of Moses?

M. Laitman: I'm coming back in five minutes and then I'll answer you.

Reader: We're going to do a summary of the lesson between us, and then we'll continue together.

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Щоденний урок10 de jan de 2024(Morning)Part 1 Рабаш. Що означає, що Моше було важко визначити молодика, в духовній роботі. 23 (1990)

Part 1 Рабаш. Що означає, що Моше було важко визначити молодика, в духовній роботі. 23 (1990)

Рабаш. Що означає, що Моше було важко визначити молодика, в духовній роботі. 23 (1990)

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Щоденний урок10 de jan de 2024(Morning)
Part 1 Рабаш. Що означає, що Моше було важко визначити молодика, в духовній роботі. 23 (1990)

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Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені