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

Daily Lesson (Morning) March 22, 2025.

Part 1: Rabash. Article 41. 1990. What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?

Reader: Hello, we are reading in the writings of Rabash, article, What are the Light [commandments] Mitzvot that a Person Tramples with His Heels in the Work? You can find the study material in the Arvut System and kabbalahmedia.info and you can also send live questions through these websites.

Reading: (00:29) What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work? 

Article 41, 1990

About the verse “And it shall come to pass, because you listen, and keep and do them, and the Lord your God will keep with you the covenant and the mercy that He swore to your forefathers,” RASHI interpreted as follows, “If the Mitzvot [commandments/good deeds] are light, which a person tramples with his feet, listen, and the Lord will keep, keep with you His promise.”

We should understand what it means to us that if a person observes the light Mitzvot then the Creator will keep with you the oath. We should understand this condition, which implies that otherwise, it is as though He cannot keep the oath he swore to your forefathers. We should also understand what the interpreters ask, Why does he begin with plural form [in Hebrew], “keep and do,” and ends in singular form [in Hebrew], “will keep with you.”

To understand this, we first need to understand the meaning of the 613 Mitzvot that we were given. In the “Introduction of The Book of Zohar” (“General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation,” Item 1), “The Mitzvot in the Torah are called Pekudin [Aramaic: commands/deposits], as well as 613 Eitin [Aramaic: counsels/tips]. The difference between them is that in all things there is Panim [anterior/face] and Achor [posterior/back]. The preparation for something is called Achor, and the attainment of the matter is called Panim. Similarly, in Torah and Mitzvot there are ‘We shall do’ and ‘We shall hear.’ When observing Torah and Mitzvot as ‘doers of His word,’ prior to being rewarded with hearing, the Mitzvot are called ‘613 Eitin’ and are regarded as Achor. When rewarded with ‘hearing the voice of His word,’ the 613 Mitzvot become Pekudin, from the word Pikadon [deposit]. This is so because there are 613 Mitzvot, where in each Mitzva [singular of Mitzvot], the light of a unique degree is deposited, corresponding to a specific organ in the 613 organs and tendons of the soul, etc., and this is regarded as the Panim of the Mitzvot.”

“Doers of His word” is during the preparation, before a person is rewarded with “Hearing the voice of his word,” for “hearing” is when a person has been rewarded with vessels of bestowal, for only then is there a receptacle for the abundance to clothe in vessels of bestowal. At that time, he has “ears” to hear the voice of the Creator.

But while he is still immersed in vessels of reception, a person must work in “doing,” called “action,” although the body disagrees to work for the sake of the Creator. Rather, he must believe that although he is in a state of lowliness, meaning that the body disagrees with this work—to work for the sake of the Creator—still, the Creator enjoys this because in a state of lowliness, a person feels that he needs the Creator’s help. Hence, at that time he has close contact with the Creator, since he feels that he has no other way and only the Creator can save him and deliver him from this lowliness.

However, a person asks himself, “Where are the Creator’s justice and integrity?” He labors and observes Torah and Mitzvot, and he wants no reward for this. Rather, he wants to work for the sake of the Creator, as it is written in The Zohar, to work because he wants to serve a great King, meaning because He is great and ruling. When he asks the Creator to let him feel His greatness, and the person believes that the Creator hears the prayer of every mouth, each day he stands and waits to have more feeling of the greatness of the Creator, but in the end he sees that he has come to greater lowliness. In other words, he feels that people on the street are not as immersed in self-love.

So, the person asks, “How come people on the street, who have no prayer that the Creator will deliver them from self-love, are fine?” He sees that they feel the order of the work as utter completeness, meaning they know that each day they are advancing, meaning that their possessions are growing. It is as I said once, that each of them has a log where he sees how many Mitzvot were registered to his name each day, and how many pages of Gemara he can write in his log. He, on the contrary, sees the opposite, that each day he is worse than the day before.

When a person introspects, he sees that he has several ascents each day until he sometimes thinks, “Now I am certain that I have reached my goal, not as it was until now.” But suddenly, thoughts that confuse him come to him and he forgets everything, meaning he completely forgets even about the ascents and feels nothing but lowliness. Now, after all the work he has done, he has become worse than ever. He begins to look at himself and finds not one good deed, and he feels as though he never observed Torah and Mitzvot.

The question is, How can a person explain these feelings to himself? Are they true or false? That is, with respect to reality, and reality cannot be erased, he certainly exerted and observed Torah and Mitzvot. But according to his feeling, it all disappeared. The question is, Where did they go, meaning who took them, since he does not feel them? He cannot say that he is suffering from amnesia and this is why he has forgotten everything. After all, he sees that he does remember the bad things he did.

The answer is that we must believe in the sages, as it is said in The Zohar, which interprets what is written, “Or make it known to him that he has sinned.” He asks, “Who makes it known to him?” And he explains, “The Torah.” As we once explained, by learning Torah with the intention to achieve the truth, meaning to really be a servant of the Creator, meaning that by observing Torah and Mitzvot, he does not mean to work for himself, meaning that he will receive reward. Rather, he wants to observe Torah and Mitzvot as our sages said, “I have created the evil inclination; I have created the Torah as a spice.” That is, he learns Torah as an advice by which to truly become a servant of the Creator, meaning that he wants to work for the sake of the Creator, so the Torah notifies him that he has sinned.

This means that the order of “the Torah as a spice” is that first, it lets him know that “he has sinned,” meaning how immersed he is in self-love. This is regarded as the Torah, which is the spice, gives him the Kli [vessel], meaning the lack, so he will need the Creator’s help. It follows that the Torah notifies him that his faith in the Creator is something foreign to him. Put differently, he feels how far he is from the Creator, that the Creator to him is like a stranger. As Baal HaSulam said about the verse “There shall be no strange God within you,” “God” means that the Creator should not be to you like something foreign with which you have no connection.

A person is immersed in self-love, which is disparity of form from the Creator, since the Creator wants only to bestow while a person by nature wants only to receive. For this reason, “He and I cannot dwell in the same abode.” It follows that where one should have felt close to the Creator, he feels remoteness from the Creator. This is what the Torah makes him know, meaning one who learns Torah, since he believes in the words of our sages, who said, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’” This spice is given to a person so he will feel how far he is from the Creator.

It follows that the Torah gives man the Kli, meaning the lack, for man to ask the Creator to deliver him from exile, called “exile in Egypt.” It is known that Metzar-Yam [Mitzraim (Egypt)] means Tzar-Ayin [lit. narrow-eyed, meaning “jealous”]. That is, a person has no power to bestow, but only to receive. Although he sees that it is impossible to approach the Creator before all his actions are in order to bestow, he nonetheless sees that there is no way he will be able to achieve this without His help.

We already said many times why the Creator did this, meaning that there will be no option for a person to emerge from Pharaoh’s control. The answer is as Baal HaSulam said about what Abraham asked the Creator when He promised him the inheritance of the land, “How will I know that I will inherit it? And He said to Abram, ‘Know that your descendants will be strangers in a land that is not theirs.’”

He said that Abraham’s question was that he saw what would be the inheritance of the land, which is Malchut that carries the upper abundance, which contains the five Behinot [qualities] NRNHY of Kedusha [holiness]. Also, it is known that there is no light without a Kli [vessel], meaning no filling without a need. Yet, Abraham saw that Israel have no need to obtain the completion of the degree. Rather, if they attain a little bit of illumination from above, they will be satisfied. Naturally, they would have no need to obtain the NRNHY of Neshama that is included in Malchut, which is called “the inheritance of the land.”

“So how,” said Abraham, “will they receive the light, when they have no Kelim [vessels], called ‘need’?” At that time, the Creator told him, “Know for certain that your descendants will be strangers in a land that is not theirs.” In other words, the people of Israel will be in an Eretz [land], meaning a Ratzon [desire] that does not belong to the people of Israel. They will be under the governance of the will to receive, which belongs to Pharaoh, King of Egypt.

“They will be tormented,” meaning that the people of Israel will suffer because they are unable to work in order to bestow, which would bring them Dvekut [adhesion] with the Creator. At that time they will need the Creator’s help, as it is written, “And their cry rose up to God from the work, and God heard their groaning, and God remembered His covenant with Abraham.”

Our sages said, “He who comes to purify is aided.” The Zohar asks, “How is he aided?” and it replies, “with a holy soul.” In other words, first one is given Nefesh. If he is rewarded more, he is given Ruach. This means that to the extent that one comes to purify himself and demands help, the help he receives from above is considered part of the inheritance of the land.

According to the above, we should interpret what we asked, Why when a person begins to learn Torah for the reason that the Torah is called “a spice,” when one begins to walk on the path of truth, where the Torah is as Eitin, meaning counsels how to conquer the evil inclination, the person begins to see how each time, instead of feeling closer to the Creator, he feels that he has become farther?

We asked, “Is this the way of Torah, by which one becomes farther from the Creator?” The answer was that the Torah first gives him a Kli, meaning the lack, to see how far he is from the Creator. This is why The Zohar says that the Torah notifies him that he has sinned.

It follows that one should not say that he is learning Torah in truth, so why does the Torah not help him as a spice? The answer is that one should believe in the sages that the Torah does help him by revealing to him that he has sinned, meaning how far he is from the Creator, and because of it, he can pray from the bottom of the heart, since he feels that he is worse than other people.

Although if he asks himself, he will see that he makes more efforts to observe Torah and Mitzvot, so why does he feel that he is worse? A person cannot answer this, but he says that as far as feeling, he feels that now he is worse than when he engaged in Torah and Mitzvot before he began to walk on the path of truth. In other words, in everything he does, he sees that it is all halfheartedly, and not as before.

This is as Baal HaSulam said, that the Creator said to Abraham, “Know for certain that your descendants will be strangers in a land that is not theirs, and they will be tormented.” By this they will have a need to inherit the land. That is, by the lack that they will have when they are bare and destitute, they will be in a state of “And the children of Israel sighed from the work, and their cry rose up to God from the work.”

In other words, the work itself, the fact that they are not progressing in the work, but on the contrary, will create their need, and then the Creator will help them each time they want to be purer. By this they will have Kelim [vessels] to receive the inheritance of the land.

According to the above, we should interpret what we asked, “And it came to pass, because you listen, that the Lord your God will keep with you the covenant and the mercy that He swore to your forefathers.” RASHI interpreted, “If the light Mitzvot, which a person tramples with his feet, listen, and the Lord will keep, keep with you His promise.” We should understand this condition, that if you keep the light ones, the Creator will keep His promise; otherwise, He will not keep the oath.

The thing is that “light Mitzvot” means things that people belittle, referring to the mind and the heart. That is, all the Mitzvot, when observing them in order to receive reward, a person does not belittle these Mitzvot. Instead, all of these Mitzvot are called “serious,” since they might cause the loss of the reward. Therefore, the reward they expect to receive in return for them makes the Mitzvot important. In other words, the reward makes them valuable.

But when a person should work for the sake of the Creator, which is to him above reason, a person has no regard for this, since the body resists working for no reward. Therefore, when we say to the body that we must work only in order to bestow upon the Creator, the body says that this is far from the mind and it is not worth straining for such work. Then, the person sees that he cannot overcome the body. As Baal HaSulam explained, the fact that it is not within man’s power to emerge from the control of the will to receive for himself, the Creator did this on purpose, so that by this a person will acquire a need for the Creator’s help, for otherwise he is lost.

Hence, when a person asks the Creator to help him, by this he receives help from above. This is the light of the Torah, which “reforms him,” as said in The Zohar, that by this he receives Kelim and a need to attain the NRNHY of Neshama. This was the Creator’s answer to Abram’s question, “How will I know that I will inherit it?”

It follows that precisely when a person wants to observe the light Mitzvot, he needs the Creator’s help. Otherwise, if a person has no need to observe the light Mitzvot, which are contemptible Mitzvot, then he does not need the Creator’s help. And since he has no need for the Creator to help him by giving him NRNHY of Neshama, since he has no need for this, so Abram’s question, “How will I now that I will inherit it?” returns, since he has no need to obtain the inheritance of the land.

It therefore follows that the Creator cannot keep the oath concerning the inheritance of the land. For this reason, RASHI’s interpretation, where he says that if you keep the light Mitzvot, the Creator will be able to keep, “And the Lord will keep,” meaning that the Creator will keep His promise; otherwise, it is impossible to keep His promise.

Accordingly, we should interpret what we asked, Why does it begin in plural form, “do” and “keep,” and ends in singular form? The answer is that when a person begins to work, he has two authorities: his own authority, namely the will to receive, and he also wants to work for the Creator. When a person sees that he has two authorities, he asks the Creator to help him cancel his authority and leave only the singular authority, meaning the authority of the Creator. Then, the Creator helps him annul the authority and leaves man with only the singular authority. This is why it is written in singular form, “And the Lord your God will keep with you,” meaning that the Creator will keep him so he will have only the singular authority.

According to the above, we can understand what is written (Deuteronomy 9:5), “It is not for your righteousness or the integrity of your heart that you are going to inherit their land, but it is because of the wickedness of these nations that the Lord your God is driving them out before you, and in order to confirm the oath which the Lord swore to your forefathers, to Abraham.”

We should understand this. If the Creator wants to give the inheritance of the land to Israel because He swore to “your forefathers, to Abraham,” it means that the reason He gave the inheritance of the land to the people of Israel was that He promised to Abraham the inheritance of the land. But here the verse says that the reason He gave the inheritance to Israel was the wickedness of the nations. This implies that were it not for the wickedness of the nations, He would not be able to keep His promise to the forefathers. We should understand why it is that if there is the wickedness of the nations, the Creator can keep the oath, and because of “your righteousness or the integrity of your heart,” the Creator cannot keep the oath.

According to the above, in the work, the wickedness of the nations means the evil within man’s heart. A person cannot defeat it and must cry out to the Creator to help him and liberate him from the governance of Pharaoh, King of Egypt. How does He help him? It is as it is said in The Zohar, “with a holy soul.” This means that each time he asks for help, he receives a holy soul. By being in exile and wanting to emerge from exile, meaning when a person feels that he has the wickedness of the nations, who are not letting him work for the sake of the Creator, but only for himself, this is regarded as having to work for the sake of the nations of the world within his body.

This is as it is written (Exodus 1:11), “And they built for Pharaoh cities of affliction, Pithom and Rameses.” Baal HaSulam interpreted that when they wanted to work for the sake of the Creator and overcame the control of the Egyptians, this is the meaning of Rameses, meaning that they overcame the self-love, like Ra’am [thunder] Sus [horse], meaning with great power, like a horse. They thought they had already emerged from the governance of self-love, but then they came to Pi-Tehom [mouth of the abyss], meaning that all the buildings they had built sank and were swallowed in the abyss, and not a remnant was left of the work. This is called “Pithom.”

In other words, each time, they had work in the manner of “Pithom and Rameses,” meaning that each day they had to work anew. That is, each day they felt that as though today they began the work of holiness, and felt as though until now, they had never engaged in the work. They ask themselves, Where did the work and labor they had done thus far vanish? But they do not know what to answer. As was said, it all sank and was swallowed in the ground.

They could not tell their bodies, “Why do you not want to exert today? After all, yesterday, you saw that when you labored, you received the strength to work. You cannot receive something from yesterday,” since he does not feel that yesterday he did something, for it was all swallowed in the ground. Indeed, why is this so? This is a correction.

It follows that if a person looks at himself and he has good deeds, he has no need to ask the Creator to help him, since anyhow, he has no place in which to receive help from the Creator, as there is no filling without a lack. Thus, the Creator cannot keep the oath concerning the inheritance of the land, since they have no need that He will give to them the inheritance of the land as help.

This is why he says, “It is not for your righteousness or the integrity of your heart that you are going to inherit their land.” Why? Because if they are fine, they have no need. This is the meaning of the words “It is because of the wickedness of these nations that the Lord your God is driving them out,” since because of the evil in his body, there is a need for help.

Question (Petah Tikva Center): (38:19) Why throughout the process, it is important to come to a place where you need to ask for help from the Creator? 

M. Laitman: Say it again? 

Student: Why throughout the process, there is a need to reach a point where you have to ask for help from the Creator? 

M. Laitman: Because we are studying things that are not aligned with our mind and heart. Rather, they are on a higher level than us. So, we do not truly understand what is written. Baal HaSulam or Rabash, if they did not add something in the text, we would not understand. And so, they add to the text what exactly Abraham means. So, thanks to what they did, we are more tied to the texts were more understanding, better understanding what our ancestors were asking for, what they discussed. 

Student: So, he explains, this is the thought of the Creator, that there will be such a mechanism, so it would always come to this point, and that's what I'm trying to understand, why does the Creator need us to always reach that place in the process of development, or we ask for help from Him, it's always in being there. 

M. Laitman: The Creator wants to open up to us the whole Torah, all the lights and all the vessels. However, with respect to the lights and the vessels, there has to be a deficiency first. That's why He thus leads the students that want to understand Him, get close to Him, so that to the extent that they ask, accordingly, they get an answer, and by the answers, ultimately, they receive Torah.  

Question (Petah Tikva Center): (41:44) What is the fastest way to feel in the exile in Egypt? 

M. Laitman: First of all, do we exist in questions that belong to the exile? If so, then we just have to delve into them, and add to them, so that it gets to the point the Creator has to answer. 

Student: So what are those questions? 

M. Laitman: Well, the questions begin from the first one, how will I know that I'll inherit the land? And here, the questions are more complex, and not every person asks them. But that's in a gradual way, where you ask and you get an answer. 

Student: I don't get up with the question of how shall I know I will inherit it. The question is, but it's in Egypt, why am I there? 

M. Laitman: Why am I suffering from life? Our desire, the desire to receive delight and pleasure, if we don't feel that we receive according to our desire, we start asking. We have complaints and questions to the Creator. Why am I suffering? 

Student: Why do I suffer from life? That's a clear question. But that's not clear to me. It shouldn't be clear to me? Maybe I'm not sure I'm suffering. 

M. Laitman: I don't know, it's unclear that it's coming from the Creator.

Student: Here in the article he says that suffering for a minute, that it can't bestow to the Creator, only then you begin to work with Him. And I suffer because I want to receive. So I'm asking how can a person reveal the wickedness of the nations in a man's heart? Because only when I feel sick, when I'm in exile, there's a point in talking to me. 

M. Laitman: Yes, we start there. Why am I in pain? Why don't I receive what I want? 

Student: How do we come to that? To the starting point, where a person feels he's in exile.

M. Laitman: Feeling in exile also doesn't happen right away. We have to further develop and expand the questions about one's state. 

Student: What is the development of the questions? 

M. Laitman: Until one comes through the questions to asking the Creator. When he begins to feel that this is the reason for his state, and that's what he's turning to. 

Student: When a person feels lowly or worse than others, in what discernment does he feel worse than others? 

M. Laitman: Certainly, the desire. But what desire, I can't say. That already depends on the degrees. 

Student: And why is it when they don't advance in the work, that creates a need in them? 

M. Laitman: All in all, in each and every person, there are questions. He has a will to receive, and the will to receive requires an answer, fulfillment. So, he's asking. He sees the Creator as the source of all fulfillment, and therefore he turns to Him in order to find out why is he in pain. 

Student: But when a person does not advance in the work, it gives him the need to turn to the Creator. Maybe inability to succeed, helplessness. 

M. Laitman: No, to just not do anything is the easiest. But he wants to know why he does not succeed. He has a desire and strength, and he wants to attain it, but it doesn't work out. Why? 

Student: Good question. He says that to study Torah, that's the device that reveals to him the evil and everything. There's this one thing he constantly works with. What does it mean to learn Torah on the path of truth? 

M. Laitman: To study Torah by way of truth means that I am really studying in order to attain the Giver of the Torah. That's basically an answer for anything I would ask.

Question (Petah Tikva Center): (48:11) I understand the Creator first develops in us the need for the desire to bestow, then He wants us to develop it by ourselves and turn to Him so He would give us the need. And I understand that there are two commandments. There are light commandments and harsh commandments. What are they? In the Ten, the light commandments that we disrespect and the serious ones that we feel that there's a reward for them. Or this is work with the Creator, or this is in the Ten. 

M. Laitman: It's work inside the Ten and with the Creator, and we have to do that.

Student: Can I get an example for light commandments? Because I don't want to disrespect them. I want to first identify them. How do I detect, distinguish between light commandments and serious ones, heavy ones?

M. Laitman: The heavy ones, or the severe Mitzvot, are the ones that separate you from the Creator. And the light Mitzvot are those that help you reach that. They're not the end, they're helping.

Student: How can the commandment separate you from the Creator? 

M. Laitman: No, the Mitzva answers your question of why are you separated. 

Student: What are these actions? Each action that separates you from the Creator is called a severe commandment. 

M. Laitman: Yes.

Student: You can't receive a reward for that, that's why it separates us. He writes the person receives a reward for such a Mitzva.

M. Laitman: When you carry out a Mitzva, you receive a reward, yes. 

Student: So, if I receive a reward, the commandment is serious, and therefore it separates me from the Creator? 

M. Laitman: There are actions that man does, and by that he approaches the conclusion of the work. And there are other actions that one makes where he scrutinizes things, but doesn't yet actually advance. 

Question (Petah Tikva Center): (51:37) I want to ask about the change in the questions in a person. How does this transition take place? From questions about how not to suffer and the will to receive, to questions about the only thing you want is adhesion in the Creator.

M. Laitman: It comes according to man's development. According to man's development, when he begins to be more concerned about his attitude to the Creator. 

Student: The exile a person is in, it's relative to what? 

M. Laitman: The exile a person is in? 

Student: Yes, what does it mean that a person is in exile? Is in exile relative to what? 

M. Laitman: How do you measure the exile? The magnitude of the exile appears in the person according to the distance between him and the Creator.

Student: And it's relative to the Creator, the exile? 

M. Laitman: Yes. 

Student: And what does it mean relative to the Creator? A person is in exile when he feels he is not in contact with the Creator? Yes, he feels? He feels it, so what is required of the understanding will become a feeling. How is the understanding that I'm not close to the Creator, I'm not connected to him, will become a feeling, that I will feel it? 

M. Laitman: If you think about it more, if you tie that together from a few states you're in, in the group or in life.

Student: So the transition, seemingly the questions a person is asking about his attitude toward exile. Is there a way to accelerate it? Does a person have a way to accelerate it? 

M. Laitman: Yes, only by you letting your emotions enter your life. 

Student: To let the feelings enter the life? 

M. Laitman: Yes.

Student: And how do you do it? How do you bring, introduce feelings into life, emotions?

 

M. Laitman: That you want, in all your life, throughout all your states, you want to know where you are in relation to the Creator. 

Student: Can we help each other in that? 

M. Laitman: Yes.

Student: And what can I help someone? 

M. Laitman: If we specifically yearn for that. 

Student: And everything we measure relative to the Creator? 

M. Laitman: Yes. 

Student: The entire process of Egypt is for what? For a person to come out knowing what? 

M. Laitman: That a person will hate the exile and want the redemption.

Student: Exile is disconnection from the Creator, and redemption is when he ascribes everything to the Creator. So, you can say that all of Egypt brings a person to contact with the Creator, there's no one besides Him. He's coming out, right? That's his first point of contact.

M. Laitman: Yes, yes. 

Question (Petah Tikva Center): (55:56) How does a person measure each moment of his life, where he is relative to the Creator? 

M. Laitman: That depends on the person. Depends on his relation to the Creator.

Student: How does he measure? What does he actually measure? What should he detect inside of him? 

M. Laitman: If he doesn't have contact with the Creator, he can't measure anything. 

Student: And it's a feeling, this connection? 

M. Laitman: Yes. 

Question (W Petah Tikva 6): (56:36) What does it mean that a person is going to purify himself? 

M. Laitman: Well, he wants to clean himself from the evil inclination and see to what extent he is able to belong to the Creator.

Student: What is the help he needs to ask for? 

M. Laitman: Ask for the positive force that will tie him to the Creator. 

Student: How can we identify within the Ten the light Mitzvot that we tend to ignore? 

M. Laitman: I don't think that we need to ignore them, but light Mitzvot, meaning that we can connect through them to the Creator more, and to feel that they receive reward. 

Student: What actions can we take to raise the importance of the light commandments as a vessel for bestowal to the Creator? What actions can we take in order to raise the importance of the light commandments as a vessel for bestowing to the Creator? 

M. Laitman: The vessel to bestow to the Creator is our desire to bestow, and we have to develop these desires towards the Creator, so that He will correct them and unite them and fulfill them and aim them correctly, and then we will receive these desires ready for action.

Question (W Petah Tikva 6): (59:32) The exodus from the exile is something that repeats itself for a person, or once he goes out and acquires a new nature from that moment, that's the nature that works in him? 

M. Laitman: The nature that works is always the will to receive for itself, and we have to try and correct it so it's in order to bestow. 

Student: And the children of Israel sighed from the work and their groaning rose up to the Creator. Who are the children of Israel who sighed from the work? 

M. Laitman: Who receives the Torah as a guide to detecting the desire to receive in him and transforming it to in order to bestow? 

Question (W MAK): (01:00:40) How in the Kli, a true need for the help of the Creator is formed. Again, how in the Kli, a true need for the help of the Creator is formed. 

M. Laitman: By revealing the true state of the will to receive which is far from the Creator and opposite him. 

Question (Petah Tikva Center): (01:01:22) The article describes a process of development, if I understood. What is this process of development? What happens in a person? 

M. Laitman: That the person first, not from day one, but from the beginning, he discovers that the desires in him are all coming from the Creator, and correcting them, using them correctly is possible only when he turns to the Creator. When he is trying to get closer to them with all the problems, challenges, questions, tries to get closer to the Creator, and then he discovers that, he reveals that, he discovers that all of his desires, tendencies, they're all seemingly opposite. Then he chooses and cries and asks the Creator to help him, to help him reveal what true shapes, forms, his desires, should be.

Student: Meaning there's a process of the development of the deficiency of a person? 

M. Laitman: Yes. 

Student: And you can say that the person is the deficiency? Meaning a person is a deficiency for the Creator? 

M. Laitman: No, because when these desires begin to transform in order to bestow, then the person doesn't stop being a human. He rather identifies that they're opposite from the Creator, and therefore they push him away from the Creator, and he's asking to get closer in advance.

Student: Meaning, Abraham's question, how shall I know I will inherit it, that's a question that begins the construction of a deficiency. And then the story begins of going down to Egypt, which means to go and acquire a deficiency. Abraham sees that the deficiency is not big enough, or not processed enough, or refined, I don't know how to say it in words. But going down to Egypt is in order to acquire this deficiency, get through the process where the deficiency develops into a vessel. 

M. Laitman: Yes.

Student: And then in Egypt, they go through whatever they're going through. Then the matter of exile starts. Now, exile is a relative concept? 

M. Laitman: Exile is a relative term of a person receiving additional egoistic desires. And on top of them, he wants to escape them and thus, he gets closer to the Creator.

Student: So, both the state in Egypt and the exile is still the development of the deficiency? 

M. Laitman: Yes. 

Student: When does a person begin to do something else in addition to developing the deficiency? Because it seems like he's constantly developing more and more vessels. 

M. Laitman: No, no. The fact that he escapes Egypt that's already the beginning of the correction. 

Student: Meaning, coming out of Egypt, that symbolizes the transformation when a person begins to do something actively toward the Creator? 

M. Laitman: Correct. 

Question (Petah Tikva Center): (01:06:21) So, the attitude toward the exile changes when we come out of Egypt? How does that attitude change? 

M. Laitman: We reveal that by getting away from Egypt, we enter Israel.

Student: And we feel that the exile, as you said, is a relative part. And until you acquire the second nature in full, you feel an exile between your nature and the Creator, that you want to be in love and bestowed. How does this attitude change? Because he keeps revealing to you the exile in the form of greater coarseness. How do you change the attitude toward exile? What form are you using when you're coming out of Egypt? 

M. Laitman: To the extent that you wish to belong to the light, to the upper light, that exists in order to bestow. You want to be in it, as opposed to the will to receive. 

Student: There's another point I want to scrutinize. The fact that he has faith in the Creator, that's foreign to him. He feels how far he is from the Creator, that the Creator for him is like a stranger. As Baal HaSulam said about the verse, there shall be no strange God within you. God means that the Creator should not be to you like something foreign, with which you have no connection. What is this emptiness when you feel that seemingly there's no Creator, there's nothing? How can you come out of such a state? You can even ask for help from the Creator. There's such a point of emptiness. How do we come out of this state? 

M. Laitman: Very difficult. These are very difficult states, because you have no one to hold on to. 

Student: All right, so what do we do? 

M. Laitman: You wait until it passes. You do some actions in the meantime. 

Student: What kind of actions to do to accelerate the exit? 

M. Laitman: Mostly is the connection with the friends. 

Student: That's to be with the friends, that's what takes you out of the state? 

M. Laitman: Yes, yes. You're right.

Question (Petah Tikva Center): (01:09:31) He writes If they attain a little bit of illumination from above, they will be satisfied and naturally they would have no need to obtain the NRNHY of Neshama that is included in Malchut, which is called the Inheritance of the Lent. I want to understand about the method a little bit. You spoke earlier with the friend and you explained that we constantly develop our desire. Can man develop a desire to attain NRNHY before he gets to Nefesh, Ruach, and Neshamah?

M. Laitman: No. How could that be? Of course, it's in portions. 

Student: So each time a man develops a desire for the first degree and then what happens? 

M. Laitman: Then from the second degree, some surrounding light shines on him and he yearns for it and he attains Ruach. Now he longs for the third degree, which is soul, and so forth. 

Student: So, in order for me to go from the degree of Ruach to Neshamah, I have to first attain the fulfillment of Ruach. 

M. Laitman: Yes. 

Student: Okay, now all these fillings of Nefesh, Ruach, and Neshama, you attain before you exit Egypt or do they start after? That's not clear to me from this because we are people, the children of Israel, we go down to Egypt to obtain vessels. So which vessels do we obtain in Egypt? The process of acquiring vessels starts from the serious commandments and goes to light commandments or it doesn't work this way, in this linear form, how does it work? 

M. Laitman: From the lighter vessels to the heavier vessels, Nefesh, Ruach, Neshama, Haya, Yechida. 

Student: Yes, but specifically here, it describes a state where he calls the light commandments, he says that only thanks to them a person can advance, 

M. Laitman: Yes 

Student: Because the serious ones are the ones, the commandments that I feel some reward, so I'll do it because of the will to receive or because I want to advance. I think and maybe that's my source of confusion, it's not clear to me what's the difference between light commandments and serious commandments. We read an entire article but I'm not able to discern what is a light commandment and what is a serious commandment.

M. Laitman: That's with respect to the person, how he feels it, is it easy for him or relatively hard for him? 

Student: One friend, he does a light, a serious Mitzva is easy for him and another friend where a light Mitzva is hard for him, that's how it works. 

Question (Petah Tikva Center): (01:13:04) I heard before that you want to belong to the Upper Light. 

M. Laitman: Yes.

Student: What does it mean to belong to the Upper Light? 

M. Laitman: To the force of bestowal. 

Student: And this belonging, how should that be expressed? 

M. Laitman: That you are in a desire that is entirely to bestow. 

Student: I also heard that we need to reveal the Giver of the Torah.

M. Laitman: The Giver of the Torah, yes. 

Reader: What does it mean to reveal the Giver of the Torah?

M. Laitman: NRNHY, that He is the source.

Student: When does He give the Torah? 

M. Laitman: From the light of Nefesh, that's already the giving. NRNHY, when it begins to shine on a person, that means that he receives the Torah.

Student: And when does the Giver of the Torah give the Torah? 

M. Laitman: The Torah shines to all in all time.

Question (Petah Tikva Center): (01:14:42) In the process of the development of the desire, the more a person advances, the more he discovers the evil in him, and he becomes more needy of the revelation of the Creator. 

M. Laitman: Yes.

Student: So, there is supposed to be an evolutionary process where we can say about ourselves as a society, for example, from Passover to Passover, or from Congress to Congress, we're meant to feel more in exile, more needing the Creator? 

M. Laitman: Yes.

Student: So, if I don't feel that this situation is growing, but that the Creator throws us sometimes this way, sometimes that way, I can't say that this year I have a greater need for the Creator than last year. Should I make some precision in the process? 

M. Laitman: That just shows that you're not working enough. 

Student: That's exactly what I'm looking for, because I feel like situations are not in a developing order. Sometimes you feel more need, sometimes less. Sometimes you feel worse, sometimes not so much. There is no deficiency that is growing and growing, and today you're discovering that I'm worse than I thought, and now I need the Creator more. It's not growing, it's just changing.

M. Laitman: It's a sign that you know what's happening to you, but you still can't grasp onto this. A general desire of a group, let's say, and to be together with the friends in a general motion. 

Student: So, is it something personal, not something as a society? 

M. Laitman: It can also be as a society, but first of all, it's something personal.

Student: Can we do something as a Ten or as a society? So, we direct ourselves, for example, toward Passover or toward the May Congress, we're going to be more with a development of the desire, the deficiency? 

M. Laitman: Be more connected to what we're studying, and then you'll discover. 

Question (Petah Tikva Center): (01:17:39) In the article that talks about the government of Pharaoh, there's an article for Passover where Rabash talks about the disturbances a person has in the work, and he says that Pharaoh is when a person says, who is the Lord that I should obey His voice? 

M. Laitman: Yes

Student: When a person is controlled by Pharaoh, how can he come to even feel like he needs the Creator? He doesn't appreciate the Creator in that state.

M. Laitman: That's your addition. You don't know all the states that the Torah brings a person. That's why it's not worth to judge in such a way.

Student: So, what should one do when he's controlled by Pharaoh? 

M. Laitman: It's always under his control. So, you need to do actions that will be able to take you out of there. 

Student: As you said about Abraham, to Abraham before, to adhere to the friends? 

M. Laitman: Yes, to adhere to the friends.

Question (Petah Tikva Center): (01:18:59) He writes in the first page below, that the order of the Torah, that first it announces him that he sinned, meaning how immersed he is in self-love. What is a sin? 

M. Laitman: A sin is that you are against the Creator. According to the vessels, to the lights, that's called a sin.

Student: What does it mean, against the Creator? I don't feel him. 

M. Laitman: Okay, so you don't feel, yes, you don't. 

Student: So, he is in the will to receive, but what does he want to receive? We're talking about work in the Ten, and their desire to receive other things. So, where is the sin here? 

M. Laitman: When you are all together, connected in such a way, and you want to measure your relation towards the Creator, and you discover that it's opposite. That you are, opposite of the Creator. 

Student: Well, we know we're opposite from the Creator. We are desires to receive, but, in what, are we opposite from him? 

M. Laitman: In the will to receive, you are opposite of the Creator. 

Student: And we discover with respect to the connection between us, or with respect to other desires. 

M. Laitman: Towards the connection between you and towards the Creator.

Student: If I may continue, he says, afterwards, the Torah notifies him that he believes in the Creator. That's a strange thing for him. What does that mean? 

M. Laitman: What? 

Student: The Torah lets him know that the fact that he believes in the Creator, that's a foreign thing for him.

M. Laitman: Yes, that he feels that his relation towards the Creator, closeness, faith, are revealed as things that are foreign to him. That he doesn't need it, he doesn't value it. 

Student: So, what's the next step he should do? 

M. Laitman: Try and find a way to come close. I don't have time to wait until you understand this. 

Question (Petah Tikva Center): (01:21:51) There's an inner point in a person where he really feels opposite from the Creator. There's nothing in him that's connected to his qualities. How do we not miss this point? Because sometimes you come to a connection with a Ten, to a meeting, and there's general awakening. And this point is kind of overlooked. Because we want correction, not just to feel good together.

M. Laitman: You're not together with your friends in the same connection. That's why what they discover, you discover it as something that doesn't belong to you. 

Student: What does it mean that I discover that it doesn't belong to me? 

M. Laitman: That the point that you have a connection with the Creator doesn't belong to your work with the group.

Student: So how to connect those two things while I'm with friends? 

M. Laitman: We're constantly talking about this. 

Question (Petah Tikva Center): (01:23:05) If I may, I'd like to continue the friend, regarding the necessity, how to feel the necessity is growing. Abraham asked, how will I know that I will inherit it? From what I understand is, how do I know that I will have a need for bestowal? Should we be asking this question? We have some routine towards spirituality. We're building our life toward the quality of bestowal. So should we be asking, how do we know that in the end we'll have a necessity for Lishma, for her sake? 

M. Laitman: But you ask, how will I know that I will be able to acquire the Torah? 

Student: That's the question. How do we know that in the end we will come to a necessity for bestowal, the need for spirituality? We're building our life around it. 

M. Laitman: The need to bestow, we don't know. We still don't know what bestowal is.

That's why it's not painful for us. 

Student: Should we expect it to hurt us, that we have no need for bestowal? 

M. Laitman: Whenever we will be ready, we'll get a need for the force of bestowal, and then we can ask for it.

Student: This means that in the routine, in the morning lesson, in the Ten, in the end, we are guaranteed to have a need for bestowal? 

M. Laitman: Yes. Yes. 

Question (Petah Tikva Center): (01:25:03) In the connection between us, is there oppositeness from the Creator? 

M. Laitman: Why oppositeness? 

Student: Because otherwise, where is this feeling of exile? If it's only a person opposite the Creator, then it's obvious he's separated, but only in the work between us can we reveal the right connection with the Creator. So the question is, is there also oppositeness from the Creator in the connection between us that's built into it? 

M. Laitman: Let's think. 

Student: Is the exile, with respect to the Creator, in the connection between us? 

M. Laitman: Yes. 

Student: And then what does it depend on, that we really ask for the right form in the connection between us? 

M. Laitman: As much as the Creator shines upon us, his light shines on us, on our vessel, and on that filling.

Student: This illumination, we use it in order to receive, and that's why we're not coming out of Egypt? 

M. Laitman: Coming out of Egypt is that we cry out to the Creator to come out of Egypt and to adhere to Him. 

Student: What does it mean to come out of Egypt if we are engaging in connection between us in order to bestow upon the Creator? 

M. Laitman: We do that because that's how we feel that it needs to help us. 

Student: So how should we do it? We work only because we see some filling and satisfaction in the connection between us, right? 

M. Laitman: Yes.

Student: So what kind of connection should we be in so it's not only toward this filling, toward this satisfaction? 

M. Laitman: It's all measured towards the vessel, towards our vessel, and the vessel is measured according to fulfillment. 

Student: So the vessel is measured according to the filling? 

M. Laitman: Yes. 

Student: So should we establish a different kind of filling? 

M. Laitman: No. What other filling can you establish? 

Student: It's not clear. If the connection between us, we are in Egypt because the connection between us is toward the filling, why is it regarded that we're still in Egypt if we're working in the Ten in order to be in adhesion with the Creator? 

M. Laitman: Because it's just towards... 

Student: So what's missing? 

M. Laitman: You're lacking the action. 

Student: What kind of action that will be real? 

M. Laitman: There will be a true connection between us, and from that we can cry out for the real fulfillment.

Student: And what is the real connection that we only ask for help? 

M. Laitman: It's on the path, yes. 

Student: So what else? Because, is what we're doing now completely incorrect, or should we add more, another phase in this work? 

M. Laitman: We need to add another stage. That we won't measure ourselves according to our desire, that we can measure ourselves according to our relation towards the Creator. 

Student: And where do we establish this relation if we are only the will to receive? 

M. Laitman: In the connection between us. 

Question (Petah Tikva Center): (01:30:28) Rabash writes that the work itself, the fact that we're not advancing in the work, but on the contrary, this will cause them the need. My question is, we come to the work. We work, and then the boss comes and says, you didn't do anything. And then we come with our hands and we show him, look, we did it. But he says, no, you didn't do anything. Our agreement that we didn't do anything, and our overcoming to start over in the work, building us vessels of bestowal. 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:31:25) Rabash writes that if a person feels like he needs the Creator, that only He can help him out of lowliness, this is called being in close contact with the Creator. Why is it regarded as close contact or tight contact with the Creator, even before the Creator answers a person's prayer? 

M. Laitman: If a person prays to the Creator and sees all his future and only what the Creator helps him, of course that is enough.

Student: This is already called tight contact, this deficiency? 

M. Laitman: Yes, according to his degree. 

Student: Another question, Rabash writes that a person should believe that the Creator enjoys him needing Him. 

M. Laitman: Yes.

Student: How to come to a state where I need the Creator, and why is it important to believe that the Creator enjoys when we need Him? 

M. Laitman: The fact that you need the Creator. That's where you can discover that. And the fact that the Creator needs you, that's according to His promise. That's according to His promise. 

Question (Izmir): (01:33:21) What is truth, and how can a person attain the truth? 

M. Laitman: Truth is the Upper Light. That covers all the differences and lack of agreements that are in the vessels towards Him. The light of the Creator, in its pure form, before it goes through the vessels. That's called truth. 

Reader: Yes. So now, we will move to learning among friends.