Michael Laitman, On Quora: “Who were the mixed multitude in Exodus 12:38?“

We can divide a nation—inside and outside of a person—into three parts. Those who aspire for the Creator are called “Israel (Yashar-Kel).” Those called “Egyptians” have no interest in spirituality, and instead deal with their corporeal lives. The mixed multitude are those who, on one hand, fear the Creator, but on the other hand, try to use their connection with the Creator selfishly.

Most people believe in the Creator or some higher force. There are several methods and teachings that express the person’s desire for the Creator. Even atheists have an inner point that aspires for connection with the Creator, and it defines their innermost reasoning for existence.

People are divided into two types. One defines those connected to religions and other faith methods who use their connection with the Creator in order to gain confidence and success in this life. The other defines those who want to discover their connection with the Creator in this life. They demand the Creator’s revelation, and wish to discover Him in themselves. They want to reveal an additional layer of reality above the still, vegetative, animate and human levels, which we perceive through the five senses.

Our deepest spiritual aspiration can be fulfilled through the method of Kabbalah. It leads us to the sensation of the highest governing force in reality, which determines everything. The wisdom of Kabbalah can prepare us for such an attainment while we are alive in this world.

How, then, can people considered the mixed multitude fear the Creator—the quality of absolute love and bestowal—when their sole aspiration is to serve themselves?

We can use our connection to the Creator either selfishly or altruistically. A selfish connection to the Creator positions us as consumers toward the Creator. It makes us constantly demand self-aimed fulfillment as a result of such a connection. It is merely a continuation of our inherently selfish inclination toward life. While aiming at the Creator selfishly, we accept that there is an all-encompassing force in reality that we fear, but we consciously demand a reward for such an acknowledgment. We then hope that we will be rewarded either in this life, and/or in the so-called afterlife. Such a selfish relationship with the Creator is called “mixed multitude.”

The Egyptians (in the Torah) simply want a good life with or without connection to the Creator. Such is the simple consumer attitude we observe in this world. They might observe certain commandments and certain actions, but not in order to become completely altruistic, i.e. to realize the principle commandment of “Love your neighbor as yourself.”

The mixed multitude are egoistic desires that reject the exodus from Egypt, i.e., to exit the selfish ego and live a life of love, bestowal and positive connection to others. They cannot cross the Red Sea, and they want to return to Egypt. They do whatever they can in order to stop those who want to escape from slavery in Egypt, i.e., those controlled by the ego. They live in parallel with those who strive toward becoming as altruistic and loving as the Creator.

Those on the path of becoming altruistic and loving as the Creator need to encounter those desires called “mixed multitude” on the way, because these desires ultimately help us distinguish our true desire for connection with the Creator from others: that we wish for no self-aimed reward, but that all the contentment and goodness will be for the sake of the Creator.

In every person on every spiritual degree, a wide spectrum of desires appears. We can learn how to use these desires and sort them out with the help of Kabbalistic sources, i.e., to sort out the qualities of Malchut (reception) and Bina (bestowal), and elevate the value of the bestowal qualities over those of reception. This is done by engaging in a spiritually-supportive environment, where we aim to connect positively to one another in order to become as altruistic and loving as the Creator.

Based on a talk with Kabbalist Dr. Michael Laitman and Michael Sanilevich, “Spiritual States: Mixed Multitude” 4/1/21
Written/edited by students of Kabbalist Dr. Michael Laitman.

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Question: Passover symbolizes the exit of each of us from the animal state. But it all begins with the Creator’s promise to Abraham to inherit the land of Israel. The Land of Israel is Eretz Israel, the desire for the Creator. Did nature originally provide that every person will achieve this quality?

Answer: In general, yes. As a result of our development, absolutely all people on Earth must achieve the quality of “Adam – Man,” that is, similarity to the Creator.

Question: What does “becoming a human” mean from the point of view of Kabbalah? What is this level?

Answer: “Man” in Hebrew, “Adam,” is from the word “Domeh,” which means “like the Creator” or “in God’s likeness.”

What does “in God’s likeness” mean? Since all the qualities of the Creator, His attitude to everything that He created, are love, bestowal, and good feelings, then a person acquires these qualities, becomes like the Creator, and is called a Human. And before they are acquired, he is considered an animal.

In other words, if a person is in his natural egoistic qualities and cares only for himself, then this is called the “animal state,” and if he cares for others, and the altruistic quality of the Creator is in him, then this state is called “Man – Human.”
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From KabTV’s “Spiritual States” 3/26/21

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My new article on Linkedin “Israel—From Slavery to Freedom”

Passover in Israel is celebrated with a certain sense of freedom this year, with the sensation among its population that the pandemic is behind us. People are taking advantage of the spring sun to relax and travel, almost without restrictions, while the situation around the world is completely different. Many countries continue to battle the coronavirus plague. In Germany and France the third wave is worsening, in Britain and Spain the morbidity rate is climbing again, and in Brazil thousands are dying every day. From country to country we see that the threat of the virus is far from over.

Not only in medicine and technology must Israel be at the forefront, but we must also be a leading force on the spiritual front. It is upon us to demonstrate unity and social cohesion as a supreme value. We were founded as a people upon this root and have been nourished by it since the days of Abraham. Therefore, our first obligation is to unite and, at the same time, find creative ways to make our method of social unity accessible to the world.

Why is Israel first to taste a bit of freedom? Because we are a small and smart country, a country where it is possible to make hasty and effective decisions, and to easily adjust guidelines for the area from one day to the next. Israel did not ask for alms from any nation but simply reached out, bought vaccines and began inoculating its population until it covered the country. The sense of urgency characterized by this nation, which is used to operating in a state of war, would have allowed the vaccination to start even earlier and even faster, but the fears, uncertainties and false news that arose about the raging virus contributed to the relative slowdown.

Still, Israel provides a good example of management of the pandemic. Technological and medical power are Israeli success stories. The historic Mapai party, which bequeathed to Israel a well organized and accessible public health system based on social democratic values, functioned wonderfully during the pandemic.

Another core feature inherent to the Israeli nation that contributed to our effective response is our interdependence. No one in the country can be completely detached from the others since we share a common life. We have suffered together in the Holocaust; we have been persecuted as Jews for generations; we each bring with us our own immigration story. All of this commonality works together for mutual support when a shared challenge like the pandemic arises. There is a shared concern that the situation we go through affects one another.

This foundation of mutual guarantee among us will spur us on to develop further and become an advanced country in many areas. But at the same time, there is an expectation that the world will continue to slander us by claiming that we are the distributors of the coronavirus, spreading stories about how the Jews took care of themselves without regard for the rest of the world.

It is of paramount importance that we carefully consider our role and responsibility to the rest of the world. From a global perspective, the role of the State of Israel towards the world is crucial and complex. It would behoove us to clearly identify where we could and should contribute most to humanity.

Not only in medicine and technology must Israel be at the forefront, but we must also be a leading force on the spiritual front. It is upon us to demonstrate unity and social cohesion as a supreme value. We were founded as a people upon this root and have been nourished by it since the days of Abraham. Therefore, our first obligation is to unite and, at the same time, find creative ways to make our method of social unity accessible to the world.

It is not an easy task to project unity, neither within the complex state of Israel nor within the world in its present state. All of humanity and with us topping the chart are deeply mired in the mud of egoism. If we do not act together with cohesive forces to extricate ourselves, we will sink even deeper. This will cause the spread of more diseases and epidemics in addition to the existing strains and mutations.

These days when Israel enjoys a national respite from the yoke of the coronavirus provide an opportunity for us to take stock and ask how we will increase the unity between us, how we will show positive examples to others, how we will prioritize the needs of others, how we can continue to ascend and connect. It is worthwhile to make any efforts that we can in this direction, even if the actions are artificial at first, because eventually, the habit will become second nature. There is no more perfect time to begin this ascent toward unity than during Passover, passing over the slavery of our selfish approach to an era of unity and mutual guarantee. This is the journey that will truly lead us all to freedom.
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Comment: The tenth Egyptian plague is the death of the firstborn, when man does not feel any pleasure in the coming future.

My Response: The most important thing in a person, what he strives for and what he should go forward with is his future, his firstborn children, the continuation of life, his aspirations. But he discovers that egoism in no way helps him in this, but, on the contrary, takes away from him the whole perspective. And so he is ready to leave Egypt.

The firstborn personifies the next state of man who comes to the realization that there is no point in continuing to exist in egoism. If he does not get rid of Pharaoh, if he does not get out of Egypt, then there’s no point in living. There is absolute darkness, there is no glimmer of life or hope.

In fact, such an egoistic state may seem like heaven to others, but not to him. He sees nothing in it!

Question: It is interesting that in the corporeal world, everything in a person’s life can be all right: a family, a job. But at the same time, he goes through such internal states from which only some force can bring him out. What is this force? Where does it come from?

Answer: A person is not able to get himself out of egoism. How could he possibly have the strength? He cannot use the ego because he has revealed its wickedness at all stages, at all ten levels. But get out of it? Where to?

But how can he use his primordial desire? Renounce it? That is one thing. And life? It consists in the fact that he must still receive light, energy, and connection with the Creator. He doesn’t have it. Therefore, a certain transition is necessary here to break away from everything previous and to connect with the future.

Question: Can we say that this is the so-called crossing of the Machsom, the exodus from Egypt?

Answer: Yes.

Question: And man does not come back?

Answer: No. We are not going back to Egypt. We must get out of it.

In principle, all of Kabbalah is built on the exodus from Egypt. Therefore, in all further ascents after Egypt, we say: “that you may remember the day when you came out of the land of Egypt.”

Question: Is this the most important event?

Answer: Yes, because only then can you become more and more like the Creator. Egypt is the zero transition point from which we begin to grow spiritually.
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From KabTV’s “Spiritual States” 1/30/20

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We are approaching the holiday of Passover, which symbolizes the beginning of correction. Everything begins with the exodus from Egypt after which the giving of the Torah takes place.

Corrections are possible only in a person who has already gone through the Egyptian exile. The creation begins with the sin of the Tree of Knowledge and the shattering of the soul, and then the process of its correction begins.

Therefore, it is clear that first of all, we need to recognize the evil, to clarify the state in which we found ourselves after the shattering at the Tree of Knowledge where the soul was divided into many parts that we now need to assemble together. And this is despite the egoistic will to receive, which so far rules between us.

Thus, we add to the soul, which we are restoring, all of the revealed evil inclination, that is, the force of the light that once filled the soul and caused the separation of each part from the rest. When we connect them together again, working against the force of the light that was filling the soul and now has become hostile to it, we attain the qualities of the Creator and the qualities of the corrected creation.

However, all this begins with the recognition of the wickedness of the state in which we are now, with the revelation of the egoism that reigns between us: rejection, hatred, misunderstanding, and clarification to what extent everyone is immersed only in himself and is not able to get out of there. All this is the very first and necessary stage on the path of studying the Creator.

All the articles about Passover we should perceive only in relation to our separation and connection. When we move away from each other, evil forces rise up and reveal the feeling of exile in us.

Then immediately we can talk about connection and correction, and redemption begins. That is, we need to see everything in the light of exile and redemption, distancing and coming closer to each other, the revelation of the shattering and its correction.
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From the Daily Kabbalah Lesson 3/8/18

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Comment: After eight Egyptian plagues, the ninth blow comes: Egyptian darkness. If I understand correctly, this means that a person in his current state feels a complete lack of enjoyment.

My Response: I would say, rather, it is hopelessness; a person realizes that he has nothing ahead of him and nothing left behind, but he agrees to stay in this state.

Each plague is a condition when you accept the quality of bestowal as the only quality acceptable for you. It turns out that now, in full bestowal, which is required of a person in darkness, he agrees to it.

Question: Where does he feel the darkness? In his egoism?

Answer: Yes. Egoism can no longer inspire him in any way, can no longer lead to anything. A person realizes that this is a great evil, which can only be eliminated, not to feed on it, not to develop with it, because he cannot build anything in this state.

In principle, all ten plagues are ten renunciations of the ten egoistic desires that constitute our soul.

Question: Isn’t depression when a person feels darkness?

Answer: No. Not at all! This is a vigorous movement forward of a person who understands that only in this way can he reach the Creator.
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From KabTV’s “Spiritual States” 1/30/20

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Michael Laitman, On Quora: “What is the meaning and importance of the exodus from Egypt?“

Passover describes salvation from exile in Egypt, i.e., from the period of slavery to our egoistic desires called “Egypt,” the increasing feeling of distress we develop in that state, and its eventual exit after coming to an intolerable feeling that we cannot exit our egoistic desires, but we feel a dire need to do so.

When we feel these opposites, the waters of the Red Sea (in Hebrew, it is called “the Final Sea” [“Yam Suf”]) open up, and we cross.

We have no idea how it unfolds in such a way. On one hand, it is considered miraculous, but on the other hand, it takes place after we reach desperation from our own inability to overcome our egoistic desires. That is why it is known as an escape at night, in darkness. The darkness symbolizes our lack of self-confidence, i.e., our inability to exit our egos by ourselves. We simply do not understand how we could possibly exit the control of our egoistic desires, which are our very human nature, as we find ourselves powerless to do so with our own strength. Also, we cannot understand how there could be another force in reality that could somehow change our nature. Yet, it is precisely this upper force that becomes disclosed and which changes us.

This is why the exodus from Egypt, i.e., the exit from the control of our egoistic desires, is considered miraculous. It is an act performed on us from the upper force, above our egoistic nature, in response to the need we prepare for that exodus on our behalf.

Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On Quora: “In Exodus 32, God calls the Israelites “stiff necked people”. What does that mean?“

The people of Israel are given blows, such as the ten plagues of Egypt, in order to reach a realization that individually, their egos will not be able to sustain them, and that they will need to demand a force outside the ego—the Creator’s force of love and bestowal—in order to unite above the ego and overcome the blows.

They are called “a stiff-necked people” because as soon as they receive such blows, they immediately forget about them and their purpose—to rise above their egoistic desires in order to connect with the altruistic quality, the Creator—and thus they return to their egoistic desires.

Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On Quora: “What does maror symbolize?“

When we set off on the spiritual path, it initially appears very enticing, attractive and interesting. We become fueled with a new sense of purpose in life, and understand that great attainments and revelations await us.

After some time on the spiritual path, we reach the understanding of what spirituality means—to give, bestow to and love others—and enter a tough period where the initial spiritual attraction wanes and we feel confused and rejected by the notion of spirituality.

This latter period is known as Maror (bitter herb).

How is it possible to endure the period of Maror? The dark sensations of this period come to us in order for us to remain locked on the spiritual path and goal, sharpen our senses, and eventually enter into a new dimension and attain a new sense for perceiving and sensing reality.

In order to stay locked on the spiritual path and goal, we need to be part of a spiritually-supportive environment, which encourages, helps and raises the importance of the spiritual goal of love, bestowal and connection above all the transient corporeal goals in our lives that can seem all the more attractive as they supply instantaneous pleasure, despite such pleasure being short-lived.

This Maror period of the spiritual path is when several people leave it, and the sole advice to reach the other side of the darkness and distastefulness of such a state is to participate in a spiritually-supportive environment that increases the spiritual goal’s importance above all else. This is why it is written that heroes (heroes [in Hebrew, Giborim] as those who overcome [in Hebrew, Mitgabrim] the ego) emerge from that period, by having no other choice, and also by feeling a sense of mutual responsibility toward everyone in the spiritually-supportive environment—that they each depend on one another in order to raise the importance of spirituality (love, bestowal and connection) over corporeality (the desire to self-benefit).

Therefore, those who establish themselves on the spiritual path—to move toward love, bestowal and positive connection with others, detached from egoistic self-interest—reach what is called “the path of exiting the exile (i.e., the darkness of living for the sake of corporeal self-aimed goals) to the Land of Israel (i.e., to connection with the spiritual force of love, bestowal and connection).”

Maror is self-aimed fulfillment. To the human ego, Maror is sweet, tasty and enjoyable. However, when we want spirituality, we discover such sweetness as bitterness. That is, we find how we want to achieve love, bestowal and positive connection among people, but that it is impossible because our egoistic nature constantly desiring self-aimed pleasures stands in the way.

Therefore, the principle spiritual work in Egypt (i.e., while immersed in our egoistic desires) is in chewing Maror. It is the feeling of being unable to exit Egypt (the ego), and the constant effort to hold a desire and prayer to achieve the spiritual goal. If we stay locked on the spiritual path and goal while we endure such a state, then our spiritual desire turns into a true yearning for help from the upper force in order to give us its spiritual nature: love, bestowal and connection.

Written/edited by students of Kabbalist Dr. Michael Laitman.

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My new article on Linkedin “What It Takes to Make a Passover for All of Humanity”

This coming weekend, Passover begins. This holiday, which seems to be such a Jewish occasion, actually holds within it a message and a prediction for all of humanity. It is no coincidence that the story of Moses, Pharaoh, and the exodus from Egypt has inspired several epic films; the universal message of liberation from enslavement touches a soft spot in every person: the aspiration for freedom.

To make the most of the story, we need to understand what or who enslaves us, and how we can be freed. The name of the holiday, “Passover,” is no coincidence. It represents passing over from enslavement to freedom. And Pharaoh, the great oppressor, is none other than our ego.

Moses, whose name comes from the Hebrew word “moshech” [pulling], is the force that pulls us out of Pharaoh’s grip and delivers us, making us masters of our own fates. The story of Egypt is truly universal because the liberation from the ego pertains to each and every person. At some point, each of us will feel that the ego has become a ruthless master and will want to run away from it. This is when one exits Egypt by following Moses, and becomes a free person—liberated from one’s own tormenting Pharaoh—the ego.

These days, the days of Covid-19, are tough times for everyone. Although Covid has not made us feel enslaved, it certainly made us feel restrained. The mounting pressure on people’s psyche, the economic toll of lockdowns, the growing pain and grief are spoiling the party that we’d had until the arrival of the virus. Until its arrival, we were in love with Pharaoh. He, namely our ego, has given us civilization, progress, prosperity, and everything that we have achieved.

But Pharaoh does not remain the same. Like everything else in life, he changes over time. Our ego is growing and evolving, and in the process it becomes increasingly demanding. What was great yesterday becomes completely insufficient today. Gradually, we begin to feel increasingly dissatisfied. Shouldn’t it have been the opposite, that the more we have, the happier we are? Not if we consider who demands that we satisfy his wishes: our ego.

Our ego is insatiable; the more you feed it, the hungrier it grows. And the hungrier it grows, the more demanding it becomes. In the end, you find yourself locked in pursuit of satisfactions that seem rewarding only until you have them. Once you have what you want, your boss whispers “Bring me more‼! Bring me better‼!” Then, when you say “Enough!” you realize that you cannot get away; you are enslaved to your ego and the more you resist, the more it afflicts you. This is when you realize that Pharaoh was exploiting you, that he was good to you only as long as you served him. But the minute you want to quit, you uncover his true face. This is when the enslavement in Egypt begins.

We are not there yet, but we are nearing it. We are already feeling bad, but we have yet to realize that Pharaoh, our ego, is the cause of our bad feeling, and not a virus or any other disaster. When we grasp this, it will mark the beginning of our exodus from Egypt, from enslavement to the ego.

For now, it is enough to examine everything that we don’t like about our lives and ask ourselves who is really suffering from them. If we start creating some space between ourselves and our egos, we might be able to see who is demanding the work, who is reaping the reward, and who is paying the price.
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