The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) April 15, 2025.
Part 2: Rabash.Lesson on the Topic of Pesach (Passover)
Article 877. Three Prayers - 2
Reader: We are reading the article by Rabash, “Three Prayers - 2” You can find the article in Hebrew in the Pesach Book on page 280 or in the Writings of Rabash volume page 244. It's Rabash Article 877, “Three Prayers - 2”
Reading: (00:20) Three Prayers - 2
Balak, July 1984
It is written in the Shabbat [Sabbath] evening songs (in “Anyone Who Sanctifies”): “The Lord, God of Israel, the love of the innocent [also “whole” or “naïve”]; the Lord, God of Israel, everlasting salvation.”
We should understand the importance of innocence [also “wholeness” or “naivety”]. On the face of it, it seems as though one who has less of an intellect can be more innocent, and one who has more intellect and more ability to criticize cannot be naïve. It follows that the quality of naivety was given to those with little knowledge.
But Baal HaSulam interpreted that first, one sees only Mumim [flaws], and then he makes of it Tamim [naïve/innocent/whole]. The explanation is that when one sees only flaws in the world, in individuals and in the collective, this is called Mumim, and it is called “left line.” Afterward, he accepts everything above reason, and this is called Tamim.
It follows that one who has more knowledge has more flaws, as it is written, “He who adds knowledge adds pain,” and he should accept all this above reason. It follows that his innocence is built on greater knowledge. Thus, his innocence is greater than one whose innocence is built on smaller knowledge.
It says, “The Lord, God of Israel, the love of the innocent; the Lord, God of Israel, everlasting salvation.” This means that in order for a person to have the strength to overcome once he sees a world full of flaws, he cannot help himself and needs salvation from above to be able to go into innocence above reason. This is the “Lord, God of Israel, everlasting salvation,” meaning to bring all the flaws into the above reason, which is called Tamim [innocent/whole]. This is the meaning of Ol-Mim [Olamim (everlasting) split in two]. Ol [burden] comes from the word Ayil [Aramaic: entering], meaning to insert a Mum [flaw] in the Tamim.
By this we will understand the words of The Zohar (Balak, Items 187-188). It is written there that a prayer for the poor precedes the rest of the prayers. This is the meaning of “A prayer for the poor when he envelops.” “Envelops,” from the words, “And the enveloped, for Laban,” which means delayed. That is, it delays all other prayers in the world. He asks, Why does the prayer for the poor delay all the prayers? It is because the poor is brokenhearted and the poor always quarrels with the Creator, and the Creator listens and hears his words, see there in the Sulam [Ladder commentary on The Zohar].
We should understand why the Creator hears the prayer of the poor before all other prayers. He says that the reason is that the Creator is near to the brokenhearted. We should understand the importance of the brokenhearted to whom the Creator is close. In The Zohar, Malchut is called “poor, for she has nothing of her own except that which her husband brings her.” This matter is explained in several places in the Sulam, that there are two states in Malchut. Once it is explained according to the first state, that she is called “poor” because she has no Hassadim [mercies], and elsewhere, he calls there, in the Sulam, the second state of Malchut, that she is called “poor” because she must receive from Zeir Anpin, her husband.
We should interpret that the kingdom of heaven—when one wants to take upon himself that all his actions will be for the sake of the Creator, not in order to receive reward—at that time Malchut is called “poor” because she has nothing to give to the person working for her. Normally, when someone works for someone, he receives a reward for his work. But when a person works for the Creator, not in order to receive reward for his labor, it follows that he is working for a poor one, meaning it is like working for a poor person who has nothing with which to pay him.
According to the above, we should interpret a prayer for the poor: A person prays to the Creator that his prayer will be for the poor. That is, he prays that everything he does will be for the sake of the Creator, meaning he wants to work in order not to receive reward. This work means that he wants to work Lishma [for Her sake]. That is, even though he has not achieved it, he still wants to. This is the first discernment in the work of the Creator. Before one achieves the state of Lishma, he works not for the sake of the Creator, but for his own sake.
By this we will understand why the prayer for the poor is accepted before all the prayers, to the point that The Zohar says that it delays all the prayers, that it precedes the prayer for David and the prayer for Moses. We should ask why it should delay the rest of the prayers. Is it impossible to answer everyone at the same time, but they must be answered one at a time?
We can understand this if we learn all these three prayers in one person. Normally, we should discern three prayers: 1) A prayer for Moses, who is the quality of the Torah. 2) A prayer for David, who is Malchut [kingship]. That is, he has been rewarded with the quality Malchut but he prays that the kingdom of heaven with which he has been rewarded will not depart from him. 3) A prayer for the poor, when he wants to begin to emerge from self-love and come into the work in order to bestow and not receive any reward, but only for the Creator. Then the body begins to resist this work because it is against his nature. At that time, he comes to a state where he sees that he is bare and destitute. That is, he has no support from which to receive fuel for the work. In other words, when he thought that he should engage in the work Lishma, he was fine. He had Torah and prayer and good deeds, and he had possessions to enjoy. He looked at people with whom he came in contact and felt that he was far above them.
But now that he has begun to walk on the path that leads to Lishma, he feels that he is more deprived than all his contemporaries, since they have vitality. He feels them just as he had felt himself before he began to change his way. At that time, he feels that the world has grown dark on him, as it is written, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You did not save Your people at all. And the Lord said to Moses, ‘Now you will see what I will do to Pharaoh, for with a mighty hand he will send them, and with a mighty hand he will drive them out of his land’” (Exodus 5:23).
We should interpret that before Moses came to the people of Israel as a messenger of the Creator, that He wanted to lead them out of Egypt, the people of Israel engaged in work of the Creator but were enslaved to Pharaoh king of Egypt. Pharaoh king of Egypt is the will to receive that is found in the created beings, which cannot do anything if not for its own benefit. This is the ruler in all created beings and it afflicts all those who want to emerge from its dominion, meaning to work for the sake of others.
Moses came to the people of Israel and told them that the Creator wants to deliver them from under the governance of Pharaoh, to lead each and every one of the people of Israel from under Pharaoh’s control, which is found within each and every one.
Accordingly, each one understands that Moses’ mission is that we must begin the work Lishma [for Her sake], so it makes sense that now, if we begin to walk on the path of truth, meaning for the sake of the Creator, where each one has the aim to bestow while doing the work of the Creator, now each one will begin to work harder and with great enthusiasm, and the passion will be so intense that it will be difficult for him to retire for a minute to think about corporeal needs, too, which are utterly necessary, since now he is working only for the sake of the Creator. And although he has not begun this work, to feel that he is working for the sake of the Creator, since he wants to walk on the path of truth, the body will certainly agree to make more concessions for him than it did while he was not working on the path of truth, meaning Lishma.
But the reality is opposite. Precisely when we want to walk on the way of Lishma, the body begins to resist. At that time, it begins with all its arguments, meaning the argument of Pharaoh king of Egypt, which is the argument, “Who is the Lord that I should obey His voice?” and the argument of the wicked, who says, “What is this work for you?” At that time, the work becomes heavy, and each time he needs more reinforcement.
We should interpret this matter in the above-mentioned verse, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people.” That is, when Moses came to speak “in Your name,” meaning that they should work for the sake of the Creator, “He has done harm to this people,” they become worse. In other words, before Moses came to say that we must work only for the sake of the Creator, everyone served the Creator and considered themselves righteous. They had the strength to work and the fuel to know why they were working was clear to them. But after Moses came as an emissary of the Creator, that we must work for the sake of the Creator, they have become worse. Thus, accordingly, they would be better off not getting into the work of Lishma.
To this came the answer, “And the Lord said to Moses, ‘Now you will see what I will do to Pharaoh, for with a mighty hand he will send them.’” The answer was not that they did not tell the truth, but what I want from them is to feel the truth, that they are so far from the truth, meaning from working for the sake of the Creator. Then, when they have this kind of demand, that they cannot work Lishma, then you will see how I give you the strength to work for the sake of the Creator. I do not demand that you will be able to walk on the path of truth. All I need is for you to have a Kli [vessel] to receive the abundance. Hence, when you begin to work in order to bestow, you will see that you are incapable of this work, and then I will give you what is called “with a mighty hand he will send them,” as it is written, “And I also heard the groaning of the children of Israel, that the Egyptians enslave them, and I remembered My covenant, etc., and I will deliver you from under the afflictions of Egypt” (Exodus 6). It follows that once they have a Kli to receive, I will give them the power required for it.
Now we will explain what we began, concerning the prayer of the poor—why this prayer delays all other prayers. Since we are speaking of one person in whom all these states unfold, it follows that the prayer of David cannot be accepted, as it is when he has already been rewarded with the kingdom of heaven, but he prays that the kingdom of heaven will not cease from him. One can pray for this after he already has the kingdom of heaven, but anyone who is still far from the kingdom of heaven, who is still under the rule of Pharaoh king of Egypt, how can he be given so that this matter will not cease in him while he still has nothing?
Hence, first the prayer of the poor is accepted, meaning that first he must be rewarded with the kingdom of heaven, called “poor and meager.” This is the first discernment—that a person must enter in the work. Afterward comes the next degree, which is a prayer for David, meaning that his kingdom of heaven will not cease. Then comes the third degree, which is a prayer for Moses, which is the Torah.
Question (Petah Tikva Center): (20:32) Can you explain what those three prayers are in our words, in our work in the Ten?
M. Laitman: When a person comes to pray he opens a book, and in the book it is written what Kabbalists wrote out of the attainment of the Creator. What they discovered, the connection between the Creator and the created beings, the created beings toward the Creator, according to the time of Passover or other occasions. So as he reads he needs to see himself how much to what extent he belongs to it. And if he does, he should thank the Creator. And if he doesn’t, he should ask of the Creator to change it, to make some change in him. That’s what it is.
Student: How to see the difference between the prayer to Moses, to David, to the poor…
M. Laitman: Of that, that’s toward different states that a person goes through. One stage is called Moses, another state is called the world, the Creator.
Student: I understood that I have to ask for the quality of bestowal?
M. Laitman: Yes.
Student: But I have to understand what a prayer to Moses, or David, or…
M. Laitman: Well, for now, you can’t. For now, you can only ask.
Question (Petah Tikva Center): (22:53) I really, really respect and value you. You pushed yourself. You didn’t see any obstacles, you broke doors, you broke windows, you broke the roof in order to be rewarded with faith on behalf of the Upper one. You knew that whatever will happen, you have a place in the system. I don’t want to be just another parrot that just cites excerpts from above downward. I don’t want to be a monkey that is copying a human. I have something to offer. I also want it.
M. Laitman: More questions?
Question (Petah Tikva Center): (24:08) He writes, I want to go to the beginning of the article, that he says, putting the flaw into the naive. What is that flaw in the work of the Creator?
M. Laitman: A flaw is against the work. A blemish.
Student: In what?
M. Laitman: In where he is.
Student: It’s a flaw that is opposite of the Creator?
M. Laitman: Yes.
Student: So, he has to take that flaw and make it more innocent, go above reason?
M. Laitman: Yes.
Student: What happens to the flaw in that case?
M. Laitman: Depends what flaw. But usually with this kind of relation a person’s flaws just fly out of him. They exit, they move away from him.
Student: What is there in above reason that cancels his flaw?
M. Laitman: Because he doesn’t want to receive to take upon himself the condition that these flaws create in him.
Student: And then they disappear, the flaws?
M. Laitman: With respect to him, yes.
Student: Another question, he writes that the poor are brokenhearted, and he argues with the Creator, and the Creator listens to his words. What does that mean? That the poor is with the brokenhearted?
M. Laitman: He wants to come to the real work in order to bestow, and doesn’t see that it’s happening to him. So, he breaks out in an outcry and asks to finally approach, come closer.
Student: So why does he have an argument with the Creator?
M. Laitman: Because it's against the Creator's will as it seems on the surface. He discovers that hes far away from the goal and he was searching for means to reach the goal but in the meantime the goal is very far from him.
Question (Petah Tikva Center): (27:08) He writes that while a person works for the Creator not to get a reward, he works for the poor. So, if we work not in order to receive a reward, or say that the Creator doesn't have anything to give us, we make him poor.
M. Laitman: If a person works for the Creator and does not intend to get any reward, then his work is clean.
Student: But is that the purpose of the work? Just to work in that cleanness, or that the Creator will be able to give what He can?
M. Laitman: No. That may be another part of the work. In the meantime, we have to rise above our will to receive.
Student: So, it's only the first stage to enter contact?
M. Laitman: Yes.
Student: It's not clear why Pharaoh can't enjoy the work for Lishma?
M. Laitman: Because it's a clean will to receive it doesn't understand what Lishma means. For her sake, what does it mean?
Student: Because if we're working in Lo Lishma, so it's clear he's able to draw something, but it's not clear what because the lights can't clothe on vessels of reception.
M. Laitman: But the efforts, the labor we give in order to nevertheless achieve reception of the filling, although the filling doesn't come. But for the reception of the filling, when we labor for it, that labor goes to Pharaoh.
Student: Isn't that exertion, doesn't it remain when you work in Lishma? If it keeps going, so it's there when you work in Lishma, it even gets greater.
M. Laitman: Who's pulling the labor?
Student: The people of Israel. They labor. They want to work in Lishma, and then there's the labor in Lishma. So why from this can't Pharaoh also draw enjoyment?
M. Laitman: He doesn't belong to him. He has no connection to it.
Student: In what is the labor different, in Lo Lishma and Lishma?
M. Laitman: What is the labor for? Is it in order to perform acts of bestowal, or is the labor in order to gain in reception?
Student: The exertion that Pharaoh recognizes that he can draw for himself, is that exertion that belongs to corporeality?
M. Laitman: It's called corporeality. But there's no corporeality or spirituality, but it's just called this way.
Student: Can't he also from the work, from the exertion in Lishma, he can't draw anything for himself? That's the resistance that he sees, it doesn't even belong to him?
M. Laitman: If a person intends to reach Lishma, then Pharaoh cannot enjoy it.
Question (Petah Tikva Center): (31:27) He writes about the poor, that his heart breaks, and then he has a necessity, and he cries, and he argues with the Creator, then he compares the person who wants to go on the path of truth. But it's also like the poor, and there's a big difference between someone who's sentenced to be in the state of the poor, that a cry must come out, or the person who wants to bestow, that like a desire awakens in a person. How can you bring our desire to the state that it'll be necessity and the breaking of the heart, and we'll be able to reach that argument with the Creator to change our state like the poor. Because I'm saying I want to go in the path of bestowal, sometimes I succeed or not, maybe a year, maybe in two years, we see that there are friends who have deficiencies that they'd rather be dead than alive and some say I'll come once a month, once a week, we'll see what changed, there's a very big spectrum of a deficiency that can awaken in a person. How do you reach that state like the poor, that he has nothing to eat, that he just cries?
M. Laitman: We have to try to be in connection between us, and out of that connection to extend it to the Creator.
Student: In the connection between us, can we awaken such a deficiency that it'll be burning in everyone like the poor who doesn't have anything to eat?
M. Laitman: Well, as much as we can.
Student: And in the meantime?
M. Laitman: In the meantime, do this, this is the time when we need to do such a state.
Student: He also writes about the poor, that the Creator hears his prayers, but the Creator organized that state of the poor, and the state of the cry, and the state of the prayer, and He also listens to him. Usually, he won't change his state until he finishes a process, so he scrutinizes.
M. Laitman: Yes, so he needs to hear what awakens in him, and out of that duress to cry out to the Creator about his situation.
Student: What does it help a person if the Creator hears him or doesn't hear him? It should be a condition that he believes that the Creator hears him anyway. But where will the change come from?
M. Laitman: The change will come from above. It's certainly from the Creator, but if I don't mind where the change comes to me from, that's not good. I demand specifically attention from the Creator that He will see my connection to Him. A person needs to build a connection between his own state and the Creator through the will to receive.
Student: The hatred, the lowliness of the actions of the will to receive, a person can feel how it doesn't have any purpose, and how low it is. But the next stage of yearning for being in Lishma and bestowing, it's as if you need a miracle for that to happen in a person. What can you do?
M. Laitman: It really does happen as a miracle because it comes from the Creator only.
Question (Petah Tikva Center): (36:08) He says that the prayer of the poor is the strongest, that gives the Creator most joy. But why does he start from the prayer of Moses? Why does Moses start to complain to the Creator? Why does Rabash give first the complaints of Moses to the Creator?
M. Laitman: I think it's because Moses is the closest, Moses is the closest to the Creator. This is why Baal HaSulam positions him in the very middle as a connector between the Creator and people.
Student: The force of Moses brings us to the prayer of the poor, the most true state?
M. Laitman: Yes.
Student: And the Creator answers him. This is what I want to scrutinize. He tells the Creator to see what I'll do to Pharaoh, because I will send them out with a mighty hand, and also expel them with a mighty hand. What's the difference between send them out or drive them out? What's the meaning in both?
M. Laitman: The meaning in them is that one speaks about the force that comes from the Creator to the created beings, and the other is when the created beings turn to the Creator and demand of Him to give them the strength.
Student: This prayer has two parts.
M. Laitman: Yes.
Student: How can we recognize this? How do we reach the prayer of the poor, like he says? How do you recognize those two forces in the prayer?
M. Laitman: It all depends on the person. The more a person wants to be in revelation of the Creator, to reveal him, to turn to Him, to demand of Him, all of this depends on the individual.
Student: The desire to reveal the connection. How much does it depend on the Ten?
M. Laitman: Well, certainly on the Ten. If a person is not in a Ten, he's not even, he can't even detect that he has the way, and who waits for him on the other side, at the other end.
Student: If I see in this time of Passover, when I see the friends wanting to come closer more, you see there's more attendance here of the friends. What should we do with this state of?
M. Laitman: Help everyone, for all of us to unite, as Baal HaSulam wrote for us here that we want to feel that with our common force we can come to such a power of calling that the Creator will not be able to stay silent, and He will answer us.
Student: It's been over a month that I've been asking myself, what is this force that we need to discover between us that the Creator will really hear our voice. I'm not only speaking about Passover all together, it's a time that we've been preparing even before Passover, that we feel some kind of force between us, that the Creator will really hear our prayers. We pray together every day, and we feel that it's not enough. What force do we need to bring here between us? That's it. That will be the cry.
M. Laitman: In the power of the Creator. He has to be revealed between us. He must connect us, and He must pull us to the goal. And then we will feel that we are approaching the great general correction.
Student: So we have to reach one common deficiency?
M. Laitman: Yes, for the Creator to be among us. This is what we need.
Question (Petah Tikva Center): (41:15) He writes, I do not demand of you to walk the path of truth just to have a vessel to accept the abundance. What does he mean? What vessel will be able to accept the abundance and to not walk the path of truth?
M. Laitman: For us to receive the Upper light from the Creator, and through it we will know how to take steps forward.
Student: And in order to attain this vessel, He takes a person through the prayer of the poor, through a lot of suffering in Egypt, to attain some vessel of that abundance.
M. Laitman: Without that state, he will still not discover that he is in Egypt.
Student: So, he does have to discover the truth that he is distant from the Creator and reach a prayer for this abundance. In this state, he doesn't remember he has to build a vessel of abundance.
M. Laitman: No, I don't think so. The person sees and feels that he is far from the Creator and far from the revelations that must be revealed at the end of the period in Egypt.
Student: So, in that lowest state when he's in Egypt, he didn't even reach a prayer of the poor, he's still arguing with the Creator. That's where he needs to remember that he needs to receive abundance of bestowal?
M. Laitman: Yes.
Question (Petah Tikva Center): (43:12) Rabash writes that we need to enter a state of innocence or naiveness. And he gives advice to increase the reason. How do we increase reason?
M. Laitman: We increase or expand reason through prayer. The reason is connection between the qualities of the upper one and the qualities of the lower one. Because if they connect between them, revealing one another, it is considered that the lower one is in reason. And before that, he wasn't.
Question (Petah Tikva Center): (44:24) Why does the Creator always put a person before choice? Because he knows that the will to receive is stronger?
M. Laitman: Through these choices that the Creator takes us through, we can learn who we are, what is our role.
Student: How can a person through all these choices of the will to receive determines, how can a person determine himself towards the side of the Creator?
M. Laitman: He must know that he is under the force, under the governance, the control of the Creator. And in order to rise above the Creator's control in his own worldly desires he has to go above reason.
Student: How to go above reason, because the will to receive is stronger. What the Rabash writes, it's always stronger. He always says, what does this work for you?
M. Laitman: The fact that the will to receive is stronger is true, but there is no way we can get rid of it. We need to check how we force the will to receive, force the will to receive to be under our control.
Student: How does every fall into the will to receive turn into an ascent towards the Creator, to above reason?
M. Laitman: Simply struggle with it. Struggle with the will to receive, and with the descents, with states of darkness, powerlessness and pray.
Student: Another question. What would happen to a person if he discovered the Creator without exertion, without choice?
M. Laitman: He wouldn't have a vessel how would he discover? It is precisely the tension, the revelation of the oppositeness from the Creator is what gives a person the ability to sense his real situation.
Question (Petah Tikva Center): (47:48) He writes that a prayer for the poor, as I understand it is a prayer that you want to bestow without any reward. He writes that it detains the rest of the prayers. What does it mean that it detains the rest of the prayers?
M. Laitman: Because you're demanding something that isn't according to the right order.
Student: In other words it has to come first.
M. Laitman: Yes.
Question (Petah Tikva Center): (48:16) What is the correction called Tamim, whole, which is criticism and flaws? What is the correction called whole in criticism and flaws. There is a correction called “whole.”
M. Laitman: Tamim, whole, or naive, or innocence that a person just receives anything that comes from above. That everything that comes to him in his life. And he accepts it as something as the upper one. And tries at every moment to build himself against those disturbances and to advance. What's the benefit from criticism and flaws if above reason covers them wholly? The criticism should be, I have to recognize those flaws. And I have to try to fill myself in a way that I raise myself above the disturbances.
Student: Toward criticism, there's always a feeling that the purpose of criticism is to improve and correct. And here it seems like it's, this is in itself the corruption.
M. Laitman: Yes, that's what it seems to a person.
Student: How to relate correctly to criticism?
M. Laitman: For this, you need to learn how to be above the criticism.
Student: Should we be above criticism? Or…because if criticism comes up toward anything that the Creator brings up, we have criticism toward anything in life. So, above reason kind of covers it, makes it disappear. And then you ask yourself, what's the purpose of the criticism?
M. Laitman: You raise yourself. Criticism should only be for you to rise above it.
Student: Okay, and this rising, usually with criticism you see something, let's say, broken, and you depict the corrected state. Here, he describes the corrected state as wholeness or innocence. How to depict the corrected state that is called wholeness or innocence? It's the same word in Hebrew.
M. Laitman: The corrected state called wholeness or innocence, we say that when a person already reaches the vessel of bestowal, vessels of bestowal, and in the vessels of bestowal he wants to relate and come closer and adhere to the Creator, and to be adhered to Him without any changes. That's called wholeness or innocence.
Question (Petah Tikva Center): (52:38) I want to continue. There are two states here, states where a person discovers only deficiencies both in the individual and in the collective, and this is called flaws. And the other state is already when he's already called poor, he's brokenhearted. About the first state, he writes that when you gain knowledge you gain pain, and out of these deficiencies he manages somehow to be brokenhearted. How do these two, how does the transformation happen? The transition from revealing deficiencies into being brokenhearted?
M. Laitman: Brokenhearted is also a deficiency.
Student: But there's a difference between the two states.
M. Laitman: Yes, because the breaking of the heart is in general. And before it he finds for himself something to do, how to advance from one state to the next. But afterwards when the heart is broken, you can't.
Student: He writes that the state when a person reveals deficiencies in the collective and in the individual is an initial phase he describes it as a left-liner, the phase when a person succeeds in rising, as he writes, the prayer of the poor that rises up. Is this already exit from the left he manages to raise his prayer? What happens between the first phase, when he's in the left, and the state when he's brokenhearted, when he already raises the prayer, because both are deficiencies?
M. Laitman: But it depends on all kinds of deficiencies.
Student: Well, that's what I'm asking about.
M. Laitman: Either he has a deficiency that he's in right now, or there's a deficiency that he discovers now that his true flaw, where it is in his state, and he prays.
Student: So, can you explain that point? What should a person look for in the initial deficiencies, which he calls flaws? What does he basically look for there?
M. Laitman: Through which flaws stop him? That's it. A real outcry.
Question (Petah Tikva Center): (56:22) How will it happen together? We are constantly preparing our vessels now, in the lesson we feel it's a very special time. How will it happen in the Ten or in that state? How should we depict that state, that real outcry?
M. Laitman: The real outcry is when the whole vessel, or relatively the whole vessel, feels the state of a descent, that it already has been dwelling on them for a while, and everyone more or less wants to come out of that.
Student: Does it happen all at the same time?
M. Laitman: Yes, more or less.
Student: In each Ten?
M. Laitman: In each Ten.
Student: In one Ten, we have several Tens.
M. Laitman: Yes, it can be in one Ten, and it can be in a few Tens together. That's not a law. The law is those who want to connect between them, and by that come closer to the Creator, and reveal Him in the center of their connection. That's who we're talking about. That's it.
Student: How do we feel the friends? The state of the outcry, if it happens?
M. Laitman: They feel that it's their one common desire that ascends and breaks all the worlds.
Student: Are we close? Are we close to it?
M. Laitman: Are we close to it, to that state? Yes.
Student: Will it happen during this Passover?
M. Laitman: During Passover we can ascend to it.
Student: We should expect it to happen?
M. Laitman: Yes, an opportunity is there.
Question (Petah Tikva Center): (59:59) He’s talking about quarreling with the Creator. I struggle, or quarrel, with the Creator. What does it mean to quarrel with the Creator?
M. Laitman: The Creator puts before us, every time, more and more disturbances, and we need by skipping over them to be connected more and more between us.
Student: And where does the Creator fit in here? Why is it not to agree with Him, not to agree with the disturbances?
M. Laitman: Not to agree with the disturbances, and eventually we will reach a state that we discover the Creator between us.
Question (Petah Tikva Center): (01:01:11) There are times when it's okay to ask for pleasure, if it's not the purpose, but a means, because how do we reach the goal without pleasure?
M. Laitman: You're right that our desire at every moment needs to receive some kind of pleasure. It swallows it, starts the next moment, and again, yearns for pleasure, finds it, swallows, and that's how it goes, like a bird that lives in such a way. What else do you want?
Student: How to enjoy yearning for pleasure?
M. Laitman: That's not from one person, but by society that everyone understands where you have to be, and where they are now, and that in each and every day they do some kind of motion towards the goal.
Question (Women Bogota): (01:02:53) According to the article, what does it mean to be rewarded with the kingdom of heaven?
M. Laitman: To be rewarded with a force that will control us, that comes from Malchut Shamayim.
Question (W French): (01:03:15) I heard, build yourself each moment before the obstacles, what is the building material in order to build ourselves?
M. Laitman: Building material to build ourselves is a will to receive.
Question (Women Turkiye 8): (01:03:36) When I slip in spirituality what steps should I take in order to rise up and move forward again?
M. Laitman: I didn't understand.
Student: When I fall in spirituality what should I do in order to come out of the fall?
M. Laitman: When I fall from spirituality what do I need to do? To find inside me, and around me, forces that will help me rise, and not fall.
Question (Women Heb 2): (01:04:12) I heard that if a person works for the Creator, and does not aim to get any reward, his work is clean? How can a person come to a state of not receiving a reward, and doing clean work?
M. Laitman: I don't understand. The reward is the clean work? What's he asking?
Student: The question is, how can we work without wanting to receive a reward?
M. Laitman: Without wanting to get a reward, so what are you working for?
Student: Well, this is what she's asking.
M. Laitman: No, that's impossible. Okay.
Question (Petah Tikva Center): (01:05:10) If I understand correctly, Rabash describes two states of me. The first state is when he thinks that he has good deeds and he gets pleasure. And the second state is the state that leads to Lishma, to for her sake.
M. Laitman: No, no.
Student: And there, Pharaoh awakens against it, and Moses against it. Those states where he thinks that he is in for her sake. He accumulates efforts that lead to a state where Moses awakens in him.
M. Laitman: Yes, and it's necessary. There is no state that we go through, ascents, descents that we won't need.
Student: If I understand correctly, Pharaoh is the will to receive that also praise the Creator, but on the degree of the beast. And the new point that pertains to the Creator is on a higher level, but it's still weak.
M. Laitman: Yes.
Question (Petah Tikva Center): (01:06:48) In Psalms there are four prayers, two for David, one for Moses, and one for the poor one. Why does David have two prayers?
M. Laitman: I don't know. I'm not proficient in the Psalms. Why do I care how much there are in there? Try, you'll count another Ten, these kinds, those kinds.
Question (Petah Tikva Center): (01:07:19) The prayer of the poor is after making many efforts and before that, we read the article, and Moses went. That until a person does the work of lifting the sack of the kingdom of heaven, and he begins to labor he doesn't get help. Only when he comes to a desperate state, the Creator gives him the strength. What is the state of becoming desperate?
M. Laitman: That there's no more force to suffer, that simple. I don't have any more forces to suffer. Then you start that outcry, and you want it to reach above all the degrees of the heavens.
Student: We need to come to that state together?
M. Laitman: Yes, together, each one.
Question (Petah Tikva Center): (01:08:38) Regarding that place of the prayer of the poor, it's written that it's poor and meager, the poor has nothing. So, how to collect the efforts of all the friends from the whole world kli, that we still haven't received the quality of bestowal? But it's the most important thing for us. How to collect everyone's efforts into one big request?
M. Laitman: That's what we're trying. To come closer to one another, all of us together.
Student: Now, for example, when friends ask, I can really be inspired by their desire, by their yearning. And there are friends that don't ask, but you can still feel great yearning within them. How can we take this whole thing and turn it to the Creator as one vessel? How to connect among us in these desires?
M. Laitman: For that there's also all kinds of articles and songs, how we incorporate in one another. Try. Try more.
Reader: I want to suggest reading something short from the source.
The article is called, “Me and Not a Messenger.” It's in the Rabash, Gimel, page 2078. And in your Arvut System, and the Sviva Tova, of course.
Rabash article, “Me and Not a Messenger”.
Reading: (01:10:42) As the Ari wrote, prior to the redemption, Israel were in 49 gates of impurity until He was revealed to them and redeemed them. That is, they were rewarded with I and Not a Messenger.
M. Laitman: Look at the difference. 49 gates of impurity. And from that into redemption. So how can we, according to the states we go through, say anything about those states? Just simply do what we're told by the Kabbalists until we truly reach the complete salvation.
Reading: (01:11:45) Baal HaSulam said that before the redemption, they thought that there are messengers. So redemption means that they were rewarded with I and not a messenger, that there is none else besides Him.
It follows that before the redemption, they also believed that the Creator was helping. But there are messengers, while redemption means that they were rewarded with I and not a messenger.
M. Laitman: That there are no messengers, the Creator is doing everything from the smallest action until the end of all corrections.
Question (Petah Tikva Center): (01:12:41) I want to ask, when you tell us that in this Passover we can break through, it's a breakthrough, and I too feel that it's a very special Passover. I've never had such a holiday although I've been here for 30 years, and your explanations are also very sharp and right on the spot. What do you expect from us? What kind of reaction?
M. Laitman: I'm expecting of you to reach such a connection between you that the Creator will want to be together with you in that same group, and that you'll feel Him, you'll receive Him, and He will sit together with you and rejoice.
Question (Petah Tikva Center): (01:13:57) I don't understand how to approach the state of prayer. It's clear that this is the only advice, and it's clear that we have an opportunity on Passover, but I can't feel how we can approach it. Can you give us some advice?
M. Laitman: A prayer is a plea, a demand. Do you have a demand that you want to ask of the Creator? None? Okay so wait. Some time will go by, a few weeks or months, and you will discover it. It should be born within a person.
Question (Petah Tikva Center): (01:14:55) This is written, I am not a messenger. And this is the redemption. Why is this the redemption?
M. Laitman: That you'll be able to see that what you think could be a messenger something some kind of different force of nature, no. It is actually the Creator Himself.
Student: How do we land in this awareness that this is the Creator and not a messenger?
M. Laitman: By effort. By the efforts in us that we want to feel Him, to see Him, to discover Him, we reach a state that this is the Creator and not a messenger.
Student: So our demand is, we want to feel You, Creator? So this is our demand for now and for Pesach?
M. Laitman: Yes. Good.
Reader: We have a report about the approaching Congress. We want to update all the friends that we have a World Kabbalah Convention on the topic of connecting to those now besides him. It will take place Thursday and Friday, May 22nd and 23rd.
It will take place both in Israel and in big physical gatherings the world over friends who want to travel and support additional Congresses in the world are invited to do this in coordination with the heads of the languages. All the details about the Congresses in the world and to see the schedules and all that, all the information, please go into convention.chli.one. And the important thing is the registration for the Congress in Israel has already opened.
You are invited to register because you know when you register, the preparation begins to build in you. Announcements. Dear friends, during Passover we will have festive meals each day with a morning buffet and an evening festive meal.