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

Daily Morning Lesson: November 29, 2025 

Part 1: Recorded lesson - Oct 11, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #56

Reader: Hello friends, in the first part of the lesson, we're going to learn a recorded lesson from the 11th of October 2020 in “Faith Above Reason.” We're continuing from Excerpt 56. The lesson will include workshops that Rav will take us through. Every workshop will be three minutes. 

Reader: We are in a lesson on the topic of “Faith Above Reason.” We will continue with Excerpt 56.

M. Laitman: First of all, we have a whole week for this portion. We'll have to add additional parts to the scrutiny of this portion from TES and other sources of Baal HaSulam, and in general, everything we know about the act of Genesis, of Bereshit according to the wisdom of Kabbalah, and that's how we'll advance. So we'll have another week. So, we learned a small part in order to spread it now across the entire week, and now we are coming back to our sources that we had from before, and we continue. So, the important thing for us is practically to discover what is the work above reason, and in this attitude we are revealing the upper world, we are correcting our perception, and in our corrected perception, we discover the upper world. And now we're going to this part. 

Reading: (02:09) 56. Rabash. Article 4 (1989), “What Is a Flood of Water in the Work?” - Twice

There is the matter of above reason. This is regarded as wanting to walk with his eyes shut, meaning that although reason and the senses do not understand what our sages tell us, they assume upon them faith in the sages and say that we must take upon ourselves faith in the sages, as it is written, “And they believed in the Lord and in His servant, Moses.” Without faith, nothing can be achieved in spirituality. End of source text 

M. Laitman: Meaning, it's clear to everyone what it means to go with their eyes shut. What should I shut my eyes upon, right? And how then do I advance? Clear, right? Okay. If so, maybe we should right away have a workshop on that. I have a simple question. What do we shut our eyes on? Just close our eyes and go straight ahead. Against which qualities, discernments, what do I do? When it's written, even though there's above reason regarded as wanting to walk with his eyes shut. What does it mean that I want to walk with my eyes shut? Meaning, that although reason and the senses do not understand what our sages tell us, that we have to go and bestow in connection. To do anything above our mind that I reject the connection, I don't understand the path. It's disgusting. I can't accept it. How do I still shut my eyes and go for it? Try and explain this to one another. How is it possible to do? To go with your eyes shut, even though the heart doesn't want it, the mind doesn't support it. How do I still shut my eyes, it's called. Go ahead. How is it possible? Please, workshop. 

Workshop: (05:45) How is it possible to walk with my eyes closed even though the heart doesn’t want to and the mind doesn’t support it? How do I still close my eyes and move forward? 

M. Laitman: Second question, what's the difference? Second question, if I am going with my eyes shut, that's called in faith above reason, then what's the difference if I go in my life here in this world with my eyes shut? Let’s say like, I take upon myself or I take an order like in the army, and what's the difference that I shut my eyes and walk ahead in a spiritual path? Please. What's the difference between walking with our eyes shut in this world, or on a spiritual path with your eyes shut? Make an effort, you are now entering a new development. Please, come on. 

Workshop: (10:27) When a person wants to understand the path of the sages, they tell us that we must follow them with our eyes shut, or dust will enter.

M. Laitman: Read 57.

Reading: (14:12) 57. Rabash Article 1 (1990), “What Does “May We Be the Head and Not the Tail” Mean in the Work?”

When a person wants to understand the path of the sages, they tell us that we must follow them with our eyes shut, or dust will enter. Something unimportant is called “dust,” meaning that there cannot be greater lowliness than this.

Since man was given the reason and intellect in order to understand everything according to the intellect, and here we are told to walk by accepting faith in the sages, and a person wants to understand this path, and since as long as one is placed under the governance of the will to receive for himself, he cannot know what is good and what is bad, but must accept everything the way the sages determined for us, or dust and dirt will enter his eyes and he will not be able to move forward, but when we do not criticize the words of the sages and do not want to accept their words within reason, specifically by this we are rewarded with knowledge [reason] of Kedusha [holiness].

M. Laitman: This is because the whole matter of having to go above reason is because we are immersed Ein Sof-love. For this reason, by faith above reason, we are rewarded with vessels of bestowal. 

Reader: Again Excerpt 57, the last bit is missing in the English, so I will just translate it simultaneously. 

Re-Reading: (16:06) 57. Rabash Article 1 (1990), “What Does “May We Be the Head and Not the Tail” Mean in the Work?”

M. Laitman: Okay, I don't see many questions, so I don't know why there aren't any questions. I guess you get it. It's all understood. 

Question (Tel Aviv 3): (18:19) Faith in the sages, faith above reason sounds like it’s within reason.   

M. Laitman: It's in the new reason that you acquire the next degree of reason, and you build that new reason, that spiritual reason, above your corporeal reason. That what was felt and accepted and understood in your will to receive, as much as you wanted to be wise and smart, here you just use different decisions and measurements. They're different. That's it. That you do everything according to the reason of the society and the Creator. The question is, how do you build that above reason? Do you use your reason for it, but go above it, right? That you also need to be in your reason, otherwise how can you build anything above it? It's all built on going above. Now, here's a question. How do you build it? How do you build that degree? 

Question (Florida): (19:51) I wanted to ask, what do you shut your eyes on in the spiritual work?

M. Laitman: We don't shut our eyes on anything on the spiritual work, but we already go in all our forces to bestow. 

Question (PT Young): (20:13) When I criticize the words of the sages, and yet I do it, is this above reason? Is this like the envelope with the $999? 

M. Laitman: Yes, correct. 

Question (Beer Sheva): (20:31) On one hand, we got shame from the abundance. On the other hand, we want to turn to the Creator above reason, and that way, aim. How does it work? Is the second one better or…because it's not clear. 

M. Laitman: I don't understand what you're asking. I'm sorry, I don't understand it.

Question (MAK 2): (21:11) If there's no reason, and the eyes are shut, what are we based on in our movement? 

M. Laitman: In our movement we’re talking about an individual person, how he should aim himself towards spirituality. Aiming himself correctly towards spirituality means to aim himself in faith which is above reason, which is opposite of his reason. Here there was a question, how do we build that degree in an opposite way to our opinion? As it's written, they have eyes and they shall not see, they have ears and they shall not hear. How do we do it, okay? 

Question (PT 10): (22:05) I wanted to ask about what you asked in the workshop. What's the difference between going with eyes shut in corporeality or in spirituality? Because in corporeality, it's clear, it's about not noticing what I feel or see. There's a goal, and I go above it, meaning I don't pay attenion to - I don't mind what I have inside of me. But what does it mean to go with your eyes shut in spirituality? What state are we talking about? 

M. Laitman: In corporeality, to go with your eyes shut, you just annul your ego towards somebody else's ego, like in the army. That you have no choice, and this is what you have to do. We do it towards all kinds of things in this world, police, government, your wife, the kids, everything works on us. And we annul our will to receive towards all these things, because you have no choice. It doesn't mean to go with your eyes shut. I know exactly what I want, I know what they want, and as much as I need to, as much as I can, and there's no choice, I just bend myself and go. It doesn't mean I'm going above my reason. It means I have no choice, and this is the way you have to go. It's not above reason. It's still in agreeing to my own reason, that I see all these things together, and I make a calculation. But in spirituality, I don't calculate, I just annul my opinion towards the spiritual state. If in spirituality, I'm told that I have to go in connection, so I take the connection as if I'm in it, and then according to that, I go. Why? Because I have no proof, not in my mind, I will always be against it, that's why it's called above reason. But I accept it. Why? Because it's called faith in the sages. That's what they said. You want to be in spirituality, you have to accept there, that mind and that feeling as much as you can.

You need to base yourselves on this new information. And I just accept it as if it's the truth, as if that is the correct data that I advance towards. I exist in my spiritual world according to that. That's why from this moment on, if we want to get faith in the sages, faith above reason, I have to behave in the group as if I'm in the force of bestowal only. And that's how I need to keep myself, to be connected with the friends in the force of bestowal towards them, through them to be connected to the Creator in the force of bestowal towards Him. 

Student: In other words, the importance of faith in the sages, in the quality of bestowal, has to be more than I feel in my own mind and heart. And that's the whole war.

M. Laitman: Yes.

Question (Moscow 1): (26:06) To go with faith, is the beginning with the desire to understand the path? 

M. Laitman: No, we can't do this by understanding the path, how to advance. We need to take it that this is how it is. Obviously a person can’t do this right away, even though it is desired to do from the first moment he comes to the wisdom of Kabbalah. But after he sees that there's no choice and it's impossible, there's no other way, let's say he's smart and he has a big will to receive, so it'll take a long time until he will eventually break and be willing to take upon himself faith above reason. Yes, that's how it is.

Question (Baltia 3): (27:11) Where's the test in this process, the check? 

M. Laitman: The checking, whether I'm going in faith above reason, is that I am in connection in a constant agreement with the friends. And I'm expecting that as a good result from my connection with the friends, I will reveal the Creator as the force of bestowal that dwells between us.

Question (Unity 3): (28:16) The purpose of resembling our root, the Creator, is it through connection? Does the form of uniqueness change as if I'm opposite from the Creator in my egoism, but I have to see it all as one complete? So what is happening in a person? 

M. Laitman: You will feel it, just make efforts to go against your mind. Do exactly what the sages are saying, because before it, you cannot explain this. 

Question (Ashkelon 3): (29:02) Is faith above reason a gift from above? 

M. Laitman: Correct, but we still need to make efforts on our behalf. And then in faith above reason, we get the force of Bina, the force of bestowal from above that dwells between us, and in it we already start revealing the spiritual world, the Creator. 

Question (Tel Aviv 10): (29:37) I ask myself why I want to achieve spirituality, my ego is asking. It gets the answer, it will feel pleasure instead of pain. So how do I come to the real intention? 

M. Laitman: So do you truly want to reach the highest pleasures possible? So you have to go in faith above reason.

Student: But that’s also within reason, my reason says that I’ll get pleasure. 

M. Laitman: Mister, do whatever you want, go around chasing your tail, it won't help you. You want to reach it, you want to do it? So try. Be healthy. I'm not accepting these complaints. It's written, so it's written, and I'm explaining what's written. And you, whether you want to do it or not.

Question (Latin 4): (30:47) The reason for the fight, is it always awakening the desire to bestow over and over? 

M. Laitman: Yes.

Question (Haifa 3): (31:10) Is it correct in the work in the Ten to translate states of resistance, anger, and instincts to respond the opposite, out of the intenion to reduce, to bring down the ego and increase the importance of the Ten? 

M. Laitman: Yes, speak around that, and try to speak from experience only, only from your experience. And for now, let us continue a bit more. 

Reader: Excerpt number 58.

Reading: (31:51) 58. Rabash. Article 3 (1985), “The Meaning of Truth and Faith”

We were given the path of faith, which is above reason, namely not to take our sensations and reason into account, 

M. Laitman: Do you hear this? You don’t take into account our feelings or our thoughts.  It doesn't matter what I know, what I understand, in my reason, in my feeling. It's as if it doesn't exist. It exists so I can go above it and build something new. Meaning, as if I have nothing in my head, I have nothing in my heart. I have experience or not, I understand or not. Here, it doesn't matter if you're wise or stupid, a big professor or a simple person. Everybody is the same. Everybody. You have to understand there's no difference between any one of us. No one. There is no difference. We are all on the same level. Clear. Keep going. 

Reading: (32:56) 58. Rabash. Article 3 (1985), “The Meaning of Truth and Faith”

but say, as it is written, “They have eyes and see not. They have ears and hear not.” Rather, we should believe that the Creator is certainly the Overseer, and He knows what is good for me and what is not good for me. Therefore, He wants me to feel my state as I do, and for myself, I do not care how I feel myself because I want to work in order to bestow.

Therefore, the main thing is that I need to work for the Creator. And although I feel that there is no wholeness in my work, still, in the Kelim of the upper one, meaning from the perspective of the upper one, I am utterly complete, as it is written, “The cast out will not be cast out from Him.” Hence, I am satisfied with my work—that I have the privilege of serving the King even at the lowest degree. That, too, I regard as a great privilege that the Creator has allowed me to come closer to Him at least to some degree. 

M. Laitman: What does it mean to come closer to the Creator? It means to let go of my will to receive and be more in the will to bestow.

How is that possible? It's to build upon my will to receive actions of bestowal, a desire. I don't have a desire to bestow, that's the Creator. I can only organize my actions that they will be as actions of bestowal. That's called faith above reason, that I built the action of bestowal above the actions of reception. So, this is what we have to try and do. And first of all, in the Ten. A Ten must feel how they're formulating, connecting, how between them the gap is closed, and everything, doesn't matter who, what, each and everyone. We're all trying to mix with everyone else. Each one wants to be in a close connection with the whole Ten. And then you'll see as much as the connection can be organized very quickly, because I don't look at the others who are they, what are they, and I want to resemble them. I want to reach a connection. Then we connect exactly in the center of the Ten. 59. 

Reader: excerpt 59, Baal HaSulam writes, from Shamati 40, 

Reading: (36:01) 59. Baal HaSulam. Shamati 40, “What Is the Measure of Faith in the Rav?”

One should depict to oneself as if he has already been rewarded with whole faith in the Creator, and already feels in his organs that the Creator leads the whole world in the form of “The Good Who Does Good,” meaning that the whole world receives only good from Him.

Yet, when one looks at oneself, he sees that he is poor and indigent. In addition, when he observes the world, he sees that the entire world is tormented, each according to his degree.

One should say about that, “They have eyes but they see not.” “They” means that as long as one is in multiple authorities, called “they,” they do not see the truth. What are the multiple authorities? As long as one has two desires, even though he believes that the entire world belongs to the Creator, but something belongs to man, too.

But in truth, one must annul one’s authority before the authority of the Creator and say that one does not want to live for oneself, and the only reason that he wants to exist is in order to bring contentment to the Creator. Thus, by this one annuls his own authority completely, and then he is in the singular authority, the authority of the Creator. Only then can he see the truth, how the Creator leads the world by the quality of good and doing good.

As long as he is in multiple authorities, meaning when he still has two desires in both mind and heart, he is unable to see the truth. Instead, he must go above reason and say, “they have eyes,” but they do not see the truth. 

M. Laitman: Workshop. Let's picture to ourselves that each one behaves like the Creator. This is called being in Dvekut, in adhesion with the Creator, when each of us behaves like the Creator with all the created beings, meaning in the form of good and doing good. What does it mean to behave in this way, in the form of being good and doing Good in the Ten and all over the world? Go ahead. If you want to achieve Dvekut with the Creator, this is what you have to do, to be like the Creator.  

Workshop: (39:24) What does it mean to behave as “Good That Does Good” in the Ten, and in general toward the world? 

M. Laitman: What will we try to do today, during the day, in the group? But really, in practice, realize what we learned now about faith above reason. How do we, in the group, try to be like the Creator, each of us toward the friends? Go ahead. How do we behave in this way toward the friends, so that during the day we will really feel that this is how we're behaving? 

Workshop: (43:32) How, in the group, will we each try to be like the Creator toward the friends?

M. Laitman: Is it clear how we need to behave during the day with the group? If not, please, questions. Because from today onward, we want to start implementing the teaching until all of us discover the Creator. So, what do we have to do in practice? If it's not clear, please ask, okay? 

Question (PT 24): (47:21) You said that I don't want to resemble the friends, but I want to reach a connection with the friends. So, the whole matter of envy, lust, honor, it's more of becoming like the friends. I see how they behave, and I want to be like them. So, what do you mean not to want to be like them, but reach a connection? 

M. Laitman: The main thing for us is the connection, resembling. I can't resemble them in qualities, but having a connection between us, this is what I do have to do. Meaning, I should try to adjust myself to the friends so that I am in connection with them. 

Question (PT 23): (48:14) What does it mean to behave towards the friends like the Creator? 

M. Laitman: Just like you could imagine how the Creator behaves as the good who does good toward the friends, try to be that way too. If you want to be similar to Him, you want to achieve equivalence of form, by all means. Now you can achieve equivalence of form with the Creator by behaving that way toward the friends.

Question (PT 12): (48:49) We are coming very soon towards the end of the lesson and entering the day, so I really wanted to confirm, if you can please explain, what does it mean to achieve equivalence of form with the Creator towards the friend in the Ten?

M. Laitman: I can’t explain it to you. It’s according to your feeling, according to your understanding, how you picture the Creator as good and doing good. Relate to the friends this way, as good and doing good. And all the things you don't see with your eyes as good and doing good, say that you don't see them because you are a corrupted egoist. That's the way it is.

Question (MAK 10): (49:54) During the workshop, we had such a question. Does the upper force have a quality like an ego? 

M. Laitman: The Creator is only the quality of bestowal, the force of bestowal only. Just like we have only the force of reception. 

Question (PT 25): (50:23) The Creator is relating to us through concealment. He's not showing us His love. But Rabash writes that you do need to reveal love between the friends. Is the concealment part of resembling the Creator? Is that the way to resemble? 

M. Laitman: No, we do it afterwards. That's an additional behavior. For now, we have to show each other that we are in love for one another. And by this, we awaken the hearts of the friends. 

Question (Haifa 1): (51:04) How do I uplift over the feeling that I want the friends to do like me, think like me, and not the opposite? 

M. Laitman: Like you? Look at yourself. How can you ask others to be like you? Oh boy. If the world were like you, is that what you think? That it's worthwhile? That it's good? You have to behave like the Creator. We agreed in bestowal, in real bestowal upon everyone. You want to do only good to them, and not from yourself, from your ego, but as if you rise above your nature. That's what I'm saying, as if you're like the Creator relating to them.

Question (Tel Aviv 3): (52:10) He writes something important here. He says that the whole world belongs to the Creator. How does that help me determine that He's the Good That Does Good? 

M. Laitman: What does it matter? Did I tell you to do this, or did I tell you to relate well to the friends? 

Student: No, I'm not turning it around. 

M. Laitman: Don't twist things around. 

Student: Are the friends my soul? What are they? If it all belongs to the Creator, is it part of me? 

M. Laitman: What you have in front of you in the group, don't twist me toward a soul or other directions that you don't know anything about. Just work with my words literally, the way they are, and try to do it. Otherwise, you'll be just a wise guy. Be careful, a wise friend. Don't twist things around. Whatever you hear, find out what to do and do it. 

Student: I want to see the Good That Does Good, the attitude from the Creator. How can I see it? 

M. Laitman: You won't see the relation of good and doing good from the Creator until you are good and doing good. And how can you come closer to being good and doing good? I'm telling you, but you're running away from it. You have to try to be good and doing good toward the friends, as if you're like the Creator. Through these exercises, you will begin to understand.

Question (Heb 10): (53:53) So you said the Good That Does Good. The Creator is not a gentleman. He is a cruel one. How do we behave towards one another? Without gloves, with cruelty, with love? 

M. Laitman: The Creator behaves towards you as the Good Who Does Good. And you’re  accepting these things with your ego, in the opposite way. This is why you're saying that He's bad. That He's doing bad to you all day. If you change your qualities you'll discover that He's treating you with absolute love. 

Student: Can I demand that from my friends to relate in such a way to me? That they will change? 

M. Laitman: You have to relate to your friends as the Good Who Does Good without any boundaries, limitations. 

Question (Tel Aviv 10): (54:58) When I relate to my friends as the Good That Does Good, should I also criticize them or things that in my ego…? 

M. Laitman: Nothing. All the criticism stems from your ego. That's why you don't activate your ego. You're only relating as the Good Who Does Good. In being good and doing good, there is no criticism. 

Question (PT 5): (55:29) The task for today is clear. To implement what we learned in above reason, and that each one will try to behave like the Creator towards the friends. Do you recommend to add the subject of Bereshit into here to deal with it somehow? 

M. Laitman: If you can, if you have time for it, yes, but the main thing is work in the group.

Question (Latin): (56:24) How can BB reach the spiritual reason? 

M. Laitman: Only through the exercises we want to do now. Only through exercises. Because through exercises, we awaken reforming light. And it influences us and turns us into something else than what we are. It performs an act that makes us similar to the Creator. That's the way it is. This is why we have to implement these activities without thinking too much. Because you can only think with your own mind, intellect. After you do these things, the reforming light comes, changes your feeling and understanding, and then you will begin to see with your new mind and heart where you are. 

Question (Africa ): (57:33) We have a tip today that a Ten must feel how the gap between it is closing. We want to apply this tip towards the daily task that we had in the workshop. And we want to ask that internally, in what form must this take for us to feel that the gap between us is closing? 

M. Laitman: Only by relating to the Ten, all of you, in the form of bestowal. If all of you relate to the Ten only in the form of bestowal, everyone toward everyone, then you will begin to discover in the connection between you the essence of the Creator. That's it. I have nothing more to add here. 

Question (MAK 10): (58:44) Just as He give us the ego..

M. Laitman: I can't talk to you. You really understand nothing. You're trying to get into it with your intellect. I can't explain this to you, here in front of everyone, what you're asking about, because it's just impossible. Start learning seriously and attaining the degree where everyone else is. You're speaking with some worldly, tiny intellect. I can't explain anything on that level, really. I don't know what you went through, but you're totally not on the same level as everyone else. Ask for help quickly and bring yourself down. But you can't ask the way you're asking, and it's not the first time, by the way. I can't and I'm not going to help you. Because these questions, it's as if you came to fifth grade, but you're asking on first grade level. It's impossible. I'm not saying you can't, but I'm saying you have to close the gaps. You're asking questions in such an elementary level that are resolved on the first lesson. Take some crash course or something. I apologize to the rest of the World Bnei Baruch group. I had to explain something to them that was specific for them. Okay, what are we doing next? 

Reader: Yes, number 60, Rabash writes, 

Reading: (01:00:41) 60. Rabash. Article 30 (1988), “What to Look For in the Assembly of Friends”

the friends should primarily speak together about the greatness of the Creator, 

M. Laitman: Meaning the quality of bestowal. We don't know what is the greatness of the Creator. It's revealed to us as the quality of bestowal, the exaltedness of the quality of bestowal compared to our nature, how the giving and loving nature of the Creator is higher than our own perceiving, hating nature.

Reading: (01:01:13) 60. Rabash. Article 30 (1988), “What to Look For in the Assembly of Friends”

because according to the greatness of the Creator that one assumes, to that extent he naturally annuls himself before the Creator. It is as we see in nature that the small one annuls before the great one, and this has nothing to do with spirituality. Rather, this conduct applies even among secular people.

In other words, the Creator made nature this way. Thus, the friends’ discussions of the greatness of the Creator awaken a desire and yearning to annul before the Creator because he begins to feel longing and desire to bond with the Creator. And we should also remember that to the extent that the friends can appreciate the importance and greatness of the Creator, we should still go above reason, meaning that the Creator is higher than any greatness of the Creator that one can imagine.

We should say that we believe above reason that He leads the world in a benevolent guidance, and if one believes that the Creator wants only man’s best, it makes a person love the Creator until he is rewarded with “And you will love the Lord your God with all your heart and with all your soul.” And this is what a person must receive from the friends.

Reader: We'll read it again.

Re-Reading: (01:03:06) 60. Rabash. Article 30 (1988), “What to Look For in the Assembly of Friends”

Question (PT 29): (01:05:08) What does it mean you have to receive from the friends? It's not man's work? 

M. Laitman: He needs to be impressed with the friends. Impressed with the friends. It says envy, lust, and honor bring a person out of this - out of his world and lift him to a higher world. So he has to receive it from the friends, through impressions from the group. 

Question (Tel Aviv 10): (01:05:40) When I look at a friend and I see a flaw, so we say that the flaw is in me, right? So how do I recognize in the friend the quality of the Creator? 

M. Laitman: By annuling all the bad in you, because you see yourself like in a mirror, and then all the good remains in him.

Question (Focus Group): (01:06:12) What's the difference between a person that gets greatness of the Creator from the friends or if he gets it from his childhood or something? What's the addition in getting it from the friends? 

M. Laitman: What kind of version or habit you received, your ego acquired all kinds of forms. Here you're going with the friends in order to cancel your ego, to work against your ego. To cancel what you grew up with, you're going by rote. What did you receive there? Any good qualities? It's all your ego that clothed in all kinds of well-mannered behaviors in order to profit, in order to be liked by others. It's ego. Here you have to do the opposite.

Question (Chelyabinsk-Omsk): (01:07:28) We were speaking in the Ten, about... We in the Ten need to relate to one another in love and we have no such desire. We have to build a new reality.

Question (MAK 2): (01:07:56) How can we develop a sensitivity to bestowing for the society, to raise its greatness of society? I try and I'm not able to. I succeed a bit and fall again. 

M. Laitman: How to think that you don't understand what is going on there? That you just don't understand what's going on there? So like a baby, you just open your mouth. You want to know, what do they want from me? Just like that. That's what a baby does. So do that too, toward the group. And then you will receive from them, even if they don't know, if they don't have anything in them, but through them, you will receive the qualities of the Creator. This is why we say that the Creator is in the group. Inside the group.

Question (Kyiv 1): (01:08:55) Rabash writes here that we need to believe about the reason that He conducts the world and does good. It's a feeling a person gets when he's in a connection with the friends and Dvekut with them? 

M. Laitman: Correct. Yes, a person receives all those revelations of providence and guidance and qualities through the society. Without a society, you won't have anywhere from which to receive connection with the Creator.

Reader: Let's go to a live lesson with Rav, let's sing a song first. 

Song: (01:09:37)