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

Daily Morning Lesson: December 3, 2025

Part 1: Recorded lesson – Nov 4, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #70

Reader: Hello friends, in the first part of the lesson we will learn from a lesson that was given on November 4, 2020 on the topic of work in faith above reason. We'll continue from Excerpt Number 70.

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Reader: Hello, we are in a lesson on the topic of work in faith above reason. We're going to be reading select excerpts from the source materials, we’re on Item Number 70. You can find the study material on our site or in the Arvut platform, just go to the icon on top which says study material. You can send questions on Sviva Tova or raise your question mark. Pertinent questions will be aired during the lesson.

M. Laitman: (00:56) Yes, everything that we're engaging in, it is to discover the upper force, God, the force of the general force of nature. And we are deliberately under concealment from Him so that we will be able to discover Him according to our qualities. Not in our mind and not even in some external emotion. But rather, according to how we change and take on His qualities. That is, we become, ourselves, like the upper force. That way, we take on His nature and out of that as we change, then out of that, we already come to know who is the upper force, who is managing us. To the extent that we get to know when we're included in His actions, in His nature, in His character. That way we reach the attainment of godliness. It's not how in our world I can stay the way I am and in addition to acquire some knowledge, some mind, some art.

No, here, I truly must change — change myself into something else which is to be a part of the upper force. And then I reach knowing Him, feeling Him, and it is truly Him who dresses in me. If I do not perform these actions, then I won't be able to receive a godly part from above, which is my soul. And then I won't be able to get to know Hi; therefore, the Creator restricted Himself through many restrictions until, as we call it, from above downwards. He created the will to receive greater and greater and greater — farther and farther and farther from Him.

And when we have reached at the end of this cascading from above downwards, we were created. Then He performs the opposite action: He brings us closer from below upwards to Him so that we will start to feel what we were and what now. What we received in the descent, during, on the way down, the will to receive and what now, in the ascent, how do we get the will to bestow. The gap between these two qualities — giving and receiving — in it we will discover that gap between us and in this gap, we discover the Creator because it is impossible to discover something unless it is through something and its opposite, as we say, The advantage of light out of darkness.

And we discover, we feel, we get to know who the Creator is, out of the clothing of His qualities on our qualities, the original egoists.

M. Laitman: (04:53) This wisdom, this method, is called the method of Kabbalah, reception: How to receive the revelation of the Creator in a person who is in this world. That is, at the opposite end of the Creator, of His qualities. This way, when we discover Him, we become, according to our attainment, like Him. The Creator, each time, creates these degrees of descent and we try to invert them into degrees of ascent. Of course, all of our actions are, by us, discovering how far we are from the Creator and how much we want to get closer to Him. Because the Creator is not revealed so by what do we perform these actions — this feeling of remoteness from the Creator and coming closer to the Creator. This is why He made the Kli called the soul, or Adam since this soul needs to resemble Him and He broke it into pieces. Then we, to the extent that we come together into that Kli. By that we can express ourselves, that we are coming closer to the Creator, we want to be like Him. Or that we let go and we just keep on rolling through the will to receive and it constantly wants to grow more and more. And, by this, we move away from Him and then our work with the Creator is expressed by our work in the Ten.

However, along with that, when we start to work with the Ten in a practical way. Already, we start to feel that this is actually the same work with the Creator. However, for us, for the created beings, it was given to us to actually do this work in practice and that way, we can advance towards Him. Each time, we can feel how much we are shifting, moving from a world that is governed by our will to receive. Where we look at everything through our will to receive, through our nature, into a world where we want to be in adhesion with the force of bestowal, the force of love, the force of connection, the nature of the Creator. And this is how we discover ourselves, already on the degree of Adam — similar to Him.

This really is our work; it is very preferable, desirable, not to forget about what we are doing so that we don't turn our engagement in the wisdom of Kabbalah into plain study. Just knowing what is written in the study of the Ten Sefirot without attaining it which is truly disqualified. So that all of our study is only in order to try to implement it on us, on our will to receive, to perform actions of the will to bestow. This is called, To be in the qualities of bestowal, the qualities of faith, on top of knowing, on top of Da’at — reason. Therefore, our work is to be in faith above reason. Constantly keep ourselves as much as, although this is how I am, however, I constantly want to engage in how much can I resemble the Creator. And to ask myself, is this what I want? Yes, but what is the force of bestowal, the force of love, the force of connection? What would He have liked out of me, for me to do?

M. Laitman: (09:31) And then to try to do it this way. If a person tries to live this way, more and more. Then he will feel that indeed he is on two degrees each time: On the lower degree, he keeps himself on the degree of reason, according to—he does things according to his reason. And he elevates himself into a higher action which is not his but he makes himself this way to be in an action of bestowal, connection, love. And that is called the degree of faith. This is how he brings himself back from the state of the broken Kli — Adam HaRishon following the sin into the corrected Kli — Adam HaRishon before the sin. This is our work that at our time we have to do in practice. Because the whole world is on a degree where it is entering it so then we're talking about it openly more and more from one day to the next. And we would like to also explain it to everyone so that everyone would know what is the true wisdom of Kabbalah: To resemble the Creator through connection between us.

When we understand that it is so, and we're not just playing with some connection. We want to discover between us, in the connection between us, the quality of bestowal all the way to the quality of love and, that way, we will feel ourselves as truly destined for it. That in the entire broken Kli of Adam HaRishon and specifically in the time of correction, in the last generation for the general correction of this Kli, of the general soul, the Creator has chosen us. It's not because we are special but, rather, because our desires, our principle worst, you know, special — particularly worse. And, therefore, through their correction, we can reach higher degrees of connection with the Creator in order to connect the Creator, through us, with all the other souls that are still asleep on the level of this world. This is also what we study in the study of the Ten Sefirot or in the Preface to the Wisdom of Kabbalah, that the Creator to begin with out of Himself, from Ein Sof, and even before Ein Sof, He started creation with a will to receive and then He developed and developed that will to receive down to this world, through all of the worlds, the Olamot. And when we are in this world, we need to start the way back until we reach the world of Ein Sof. Our way, and all of us are destined for it, we’re ready for it, to implement it to do this work. Let's try to scrutinize these things and to do them. The implementation, our implementation, is called, work above reason, faith above reason. That we must always prefer in each and every state on each step on the way, there, the force of bestowal on top of the force of reception. Both of them need to be connected to each other; you cannot disconnect one from the other. Because because with respect to the created beings there isn't just a force of bestowal — from where, to whom, to what?

M. Laitman: (13:56) We are always founded on our will to receive that has developed from above downwards, from Ein Sof down to this world. And we build from here, from this world all the way up to Ein Sof, each time, the degrees of faith, the degrees of Bina, on top of the degrees of our will to receive, the degrees of Malchut. It is considered that each time we want the force of bestowal to be more, to be—to control on top of our reason, on top of the force of reception. The Creator awakens that force of reception through the upper light within us, each time, more and more. And we, out of ourselves, through the efforts we make between us, we want to draw the upper force so that it will give us the force of bestowal, the force of Bina. And, that way, we will always have the force of Bina on top of the force of Malchut, the force of bestowal on top of the force of reception, the force of faith on top of the force of reason. I wish us success. Let's start with the verses that they write for us, Rabash and Baal HaSulam, about it and let's try to implement it. Good luck!

Reader: We're in Excerpt Number 70 from Rabash, The Reason for the Faith.

Reading: (15:23) 70. Rabash. Assorted Notes. Article 224,"The Reason for the Faith" Twice

The reason for the faith is that there is no greater pleasure than to be rewarded with the revelation of Godliness and the instilling of the Shechina [Divinity].

In order for one to receive all this for the purpose of bestowal, there is a correction of concealment, where he engages in Torah and Mitzvot [commandments] even though he feels no pleasure. This is called “not in order to receive reward.” When he has this Kli [vessel], his eyes soon open to welcome the face of the Creator.

When a desire awakens within him, that it is worthwhile to serve the Creator for the pleasure, he soon falls into concealment. This is regarded as death, meaning that previously, he was adhered to life, and he was rewarded with it only through the power of faith. Therefore, now that he is corrected and begins to work in faith once more, he receives back his breath of life. At that time, he says, “I thank You for returning my soul with compassion.”

This is precisely when he assumes once more the work in the manner of faith above reason. When he had the concealment, he says, “Great is Your faith.” The faith is so great that through it, he receives the soul once more.

Reader: Again, Excerpts Number 70.

The reason for the faith is that there is no greater pleasure than to be rewarded with the revelation of Godliness and the instilling of the Shechina [Divinity].

M. Laitman: This is what we feel, not — well, not everyone — but those souls that are destined to work in faith above reason. They feel that they have an inclination towards godliness. Many people have tendencies towards mysticism, something great, something high out of curiosity, out of all kinds of things. However, bit by bit, those people who come, millions, bit by bit, they start scrutinizing. Or, it starts to become clear within them, what truly is the kind of desire they have? Is their desire truly to discover godliness? To discover godliness means to resemble Godliness; o we cannot get to know Him.

We get to know the Creator by taking on his qualities, by clothing His qualities on us. And then we feel how much they are suitable for us or not suitable for us. It's like I put on some dress on top of me and I feel if it is suitable or not suitable. How much it is or it's not just like we measure clothes in a store. This is how we get to know the Creator until we reach a state where we completely adapt ourselves to Him. Which means that the quality of bestowal dresses on all of our forces of reception. And then we can work with the forces of reception, also, and with the forces of bestowal in a complete manner. Inside there is a will to receive. On the outside there is this clothing, this dress or the intention to bestow and, then, we are like the Creator.

Reading: (19:35) 70. Rabash. Assorted Notes. Article 224,"The Reason for the Faith"

In order for one to receive all this for the purpose of bestowal, there is a correction of concealment, where he engages in Torah and Mitzvot [commandments] even though he feels no pleasure. This is called “not in order to receive reward.”

M. Laitman: Which means that it's enough for me that I'm performing this action or actualizing this desire. Whatever the upper force, the upper light, wants. It's enough for me to know that in order to do it. This is the force, it’s called, the force of faith.

Reading: (20:19) 70. Rabash. Assorted Notes. Article 224,"The Reason for the Faith"

When he has this Kli [vessel], his eyes soon open to welcome the face of the Creator.

When a desire awakens within him, that it is worthwhile to serve the Creator for the pleasure, he soon falls into concealment.

M. Laitman: This means that all of the revelation and concealment, revelation and concealment are the result of being similar to the Creator or being the opposite of the Creator—it's only about that. That is, why do we, now, not feel it? Because to begin with, we are in the opposite form of the Creator. Our will to receive governs us.

Reading: (21:09) 70. Rabash. Assorted Notes. Article 224,"The Reason for the Faith"

This is regarded as death, meaning that previously, he was adhered to life, and he was rewarded with it only through the power of faith. Therefore, now that he is corrected and begins to work in faith once more, he receives back his breath of life. At that time, he says, “I thank You for returning my soul with compassion.”

M. Laitman: There are friends who understand this matter. They feel this matter. They accept it, t try this way or that way but somehow to become oriented in this, to be in it. There are those who hardly hear or they don't even hear at all. They can't get that. They look at it like a little child when you tell him something and he looks at you with his mouth open. He wants to get it but he cannot, because his soul is still so big that it cannot grasp these things right now. Rather, a little bit more, a little bit more; it needs to go through a few more stages and then it will grasp it a lot, later.

Therefore, those people who actually understand and they yearn, and they get along in the society, in the group, and they have some perception of it. These are good souls but not necessarily the deep and strong souls. Rather, these are souls with a will to receive that is relatively small whereas people with a bigger will to receive, heavy souls, it's hard for them to get this idea. It's hard for them to understand it and to get along with it. They don't understand it, they need a lot more time in order to get into the spiritual work, in order to find themselves, to even understand what is it about? They don't understand what is it about.

I remember myself, Rabash would say, “faith above reason.” For me, it was dead. I didn't feel these words. What does he want out of me? What's the relation between spiritual work and a connection with the friends in the group, what is it? Are we playing like in a kindergarten, trying to be good kids? Then, it turns out that, specifically, the souls that are destined to go far, strong, forward, more than others, they, in the beginning of the path, are behind. They're not so drawn forward because they have heaviness in their will to receive and until, through this entire will to receive, they will get hold, they will understand this method, it takes time. Therefore, it says it's not the wise who learns. Rather, we need to keep going, keep going, keep going until, through our ego, we will start to absorb, to get to know what is required of us: How do we nevertheless enter the spiritual world?

Question (Kyiv): (25:22) You described the example in which the will to receive clothes from above the intention in order to bestow, the faith. How does that work? How does this interaction back and forth occur?

M. Laitman: We need to do what the Kabbalists are telling us — it's very simple, like that. As it says, As an ox to the burden and a donkey to the load. To work like a beast has to work because we are on the animate level, on the degree of the beast. This is how we need to work, another day and another day and another day. And specifically to enjoy it, that I'm making a beast out of myself and performing these actions of connection, of studying, coming closer. And that way, bit by bit, I will start to get a feel of where I am, that I am on two degrees. On the degree of this world, I want to work with my ego and, along with that, I want to be on the degree of connection with others. And there, in the connection between us, I will gradually start to feel the quality of bestowal. The Creator will be revealed between us. And on these two degrees, I'm always there either in one or in the other. It's preferable that I will constantly be in an ascent from the degree of this world to the degree of the next world, from Malchut to Bina.

Student: Is that what it means, where a quality clothes upon me?

M. Laitman: This is considered that each time I want to clothe in the quality of the Creator, yes. This actually is what all the corrections are about because, all in all, we cannot do anything with our will to receive. We must not try to do something with it but, rather, only to clothe on it the intention to bestow. This is what the correction is about, all of the other things are simply going against creation. Whatever the Creator created, we have to always leave it the way it is, but along with that, to clothe on it, just the intention to bestow as much as we want to resemble Him, t is actually all of our work.

Therefore, to reach from the degree of the animal, the beast, from the will to receive, to the degree of Adam who is similar to the Creator. Indeed, we can't see in this world that there is any difference between the human body and the body of the beast, there is no difference. We are also the animate level in our body but, rather, only in our external behavior can we say, oh, this is a human, not a beast. Let's say, if someone would come here from the stars, some alien from another galaxy would look at us, what would he see? According to the bodies, it's that same piece of protein. And they eat and drink and they multiply and it's all just like, just like animals. However, what we have in us — the ability to become similar to the upper force, to bestow. And then to feel the upper reality, reality on the degree of Bina. From which we will then discover how all the forces cascade down, and how they build our world and us. Then we will discover these things.

It’s very interesting, that, and we also see it from the study of astronomy. That all of these forces accumulate and then accumulate and accumulate and then they descended from the spiritual degree down and down, more and more. Until they started to build the corporeal world. And bit by bit when we, here in our perception attain the corporeal world. Once we will start to ascend, along with us, we will see how this whole world is also rising together with us. And and it is entering the upper spiritual forces and matter disappears and all that's left is a force, a spirit, just the intention to bestow that is clothed over the intention to receive. This, actually, is the form that would become revealed in this system.

Question (Moscow 7): (30:43) You say many times that those friends that have heavy souls. It takes them time to enter the wisdom and it takes them more time to start to understand.

M. Laitman: Wait a minute, I'm saying it because it's written. Because we learn that all of the corrections take place from the lighter to the heavier. Therefore, all of those souls that we're calling the high souls like Abraham, Isaac, Jacob, etc. And all of the people who lived in the time of the exile of Egypt, and then the first temple and second temple that were already, back then, connected to godliness. And, later on, they fell, they broke, they were in the exile. All of those souls were souls that were more pure, closer to the Creator. It was easier for them to correct themselves. Even Rabash used to say that in the beginning of the 20th century, if you would tell many people that there is a possibility to attain godliness, who would not agree with you? They would throw everything away and they would go for it because what did people have in their lives all in all? We, with our big ego, built a great technological world with all of our confusions, our games, TVs, etc. What did we do it for? In order to fill up our ego and, by this, we build concealment. It's exactly according to our will to receive; therefore, for us, it's a lot harder with the big will to receive, the present one, to reach corrections.

But, at the same time, once we reach the corrections, we are carrying behind us all of the lighter souls. Now, imagine to yourself what heavy, big souls are in the whole of humanity. This is why it multiplied over the last 100 years by five times more. In order to give each and every one a smaller part in the will to receive, so that, somehow, he would be able to start to correct himself. This is how we reach this quantity, it all appears according to the ratio, the relation between the upper light and the desire. The will to receive that has to enter the correction, it has to adapt itself to the upper light. Therefore, you see what is happening here. Nowadays, we have eight billion people against this whole upper light that is shining on us in the meantime. According to how much we adapt ourselves to the correction, according to that, we will either be rewarded with us, maybe multiplying even more, up to twenty billion people. Or the other way around, God forbid, through a world war, we would diminish ourselves because there would be no need for it because we are not going on the path of correction. It all depends on our effort towards the upper light.

Question (Moscow 7): (34:30) How will I be able to understand because I don't understand? It's written, either because I have a heavy soul or I don't understand because I am not exerting enough, in love, between friends, in the study?

M. Laitman: I can't give you an answer because actually one depends on the other, one depends on the other. If you do everything that is up to you, not too much but in a normal way. You work, you study, you keep a family in some way. If you are doing all of these things, pretty much whatever you can do. And your progress depends on the group and the group depends on you, then you will advance according to what the Creator is, well, you're giving the Creator the conditions to take care of you. That is, you show up and you reach a state where you're telling the Creator, well, it depends on You, how I will advance. On my side, I'm trying to do whatever is up to me, that’s it. Then, you will see how much all of the changes that you will go through will be according to what you have to go through.

That is, you will even know in advance the Creator's actions towards you according to which you have to change. You will see it, it’s an inner feeling. It's very hard to explain it precisely but it will come, it will come. We need, more and more, from one day to the next, to enter this work. Most importantly is to ask and I've been telling you that each and every morning. Most important thing is to ask myself each and every moment, what do I need to do right now? To do, meaning inside, to establish myself in order to carry out the Creator's will versus my will. So that a person will have in him these two levels. This is the level of what I want and this is apparently what the Creator wants. Then, let me do what the Creator wants on top of whatever I want and I will be happy out of it. You will see that you are capable of doing it.

Later on, each time you'll discover that maybe it's not—you are doing it, maybe, everything is done, it's not really the will to bestow. It is the same will to receive. And that way from degree to degree you'll start to understand this game but this is what we have to do.

Question (New York 3): (37:44) How do I know what the Creator wants in each and every moment?

M. Laitman: About this, Rabash is telling us in his articles about the love of friends, about the connection in the group. All of our work is done only through connection between us.

Question (Salt Lake City): (38:15) You just mentioned that the state we will come is intention to bestow enclosed in the will to receive. How do we build it now?

M. Laitman: I told you, you need to depict two states: One state is what I want now, and the other state is what the Creator would have liked out of me and to try to do the Creator's will. That way, each time, I have two degrees within me. Don't forget about one degree opposite the other. Each time, to be in the two degrees. Otherwise, you lose your corporeal self, the correct one also, as well as your spiritual self that could be. You always need to be in between the two worlds.

Question (Moscow 8): (39:32) How does the sensitivity of a person develop, and what can we do with it?

M. Laitman: The feeling of the person's sensitivity, it rises according to how much he feels himself as the opposite of the friends. And and that he wants to be immersed in them, however, he feels that he cannot. He wants to rise to them and become immersed in them, but he cannot. And all of these things are the individual work, I would even say secret work within the personal I,, this is how he does it. We don't really hide it in order to encourage each other, like children in a kindergarten. But later on, the more we will grow, we will conceal these things from each other more, but that is still far away. And we will even play the opposite way, that we are disregarding each other in order to give the friends the possibility to justify us, etc. There's a lot of play in this, just like in a theater, where we do one work on the outside and another kind of work inside. We will talk about it but for the time being, what we are saying in the morning, this is what we try to implement throughout the day.

Question (Spain 2): (41:43) How can we do it to contribute in the Ten, to give in the Ten, so that together we will be able to do the will of the Creator?

M. Laitman: I didn't understand the question.

Student: What do we need to give and do together in order to make the will of the Creator?

M. Laitman: Only to do what Rabash writes, I don't even want to go over these conditions that he gives us, or his advice. You should read it and understand it by yourselves. And each time, if you will understand it according to your degree, according to your state. And if I will pass it through me, then it would be as I understand it, as I feel it, as I dictate to you, and that's not good. It's better if you will directly connect with Him. And then each time, you will see yourselves in a different way, what you have to do, etc. This is why I'm always sending you to these articles, and it's not that I'm telling you about these articles.

Reader: We're going to continue with item 71 of Rabash, which is the article, “What is “He Who Has a Flaw Shall Not Offer” in the Work?”

Reading: (45:03) 71. Rabash. Article 25 (1989),”What Is “He Who Has a Flaw Shall Not Offer [Sacrifice]” in the Work?" - Twice

Before a person comes to perform a Mitzva and bless on it, he must first take upon himself faith above reason. That is, although he still does not feel the importance of Torah and Mitzvot, he should believe above his intellect that they are very important things. Because a person is still unfit to feel the greatness of Torah and Mitzvot, since there is a correction regarded as “avoiding the bread of shame,” for which there is a concealment on the Torah and Mitzvot, for this reason we must begin with work above reason and disregard our feelings. Rather, we must say, “They have eyes and see not.” To the extent that we overcome through faith in the importance of Torah and Mitzvot, to that extent we can give thanks. That is, the blessing that a person gives to the Creator depends on the measure of importance of Torah and Mitzvot.

Reader: Again, 71.

M. Laitman: I can only explain it according to your questions. To read it again and again will also help. But actually, we need to enter into these verses and try to chew them.

Question (Florida): (47:00) Why is he calling here in this article, avoiding the bread of shame, a correction? Why is he calling it a correction?

M. Laitman: We need to rise to a degree where I come to the same action as the Creator relates to me, I relate to Him. Him, in the form of bestowal, and I, in the form of bestowal. And then the bread of shame disappears, the shame dissipates. We are in mutual bestowal to one another, and then we have no shame. But on the contrary, the shame becomes respect, or honor.

Question (Latin 7): (48:08) Faith, bestowal, and believing, is that all the same?

M. Laitman: Bestowal and faith — faith is a force, bestowal, a force, and bestowal itself is already practically so. I can think, and that's called faith, and I can do, and that's an act of bestowal. That's how we are constructed, we are built from thought and action. When we truly come to spirituality, there, the thought is the action.

Question (French): (49:03) What are these states? Does the Creator fill us in order for us to be able to rise to a new degree?

M. Laitman: The Creator fills us to the extent in which we adapt ourselves to Him. This is like you have in physics, to the extent in which you have equalized vessels, then the water will move, the liquid will move from one side to another, and you'll have the same level of, let's say, the liquid. It's the same here, we need to come to a degree in our qualities, just in somewhat. And then we will come to feel that He's filling us, truly so. All our work is in the Ten, to the extent in which we connect together, we make a Kli that will be resembling the Creator in such a way that the Creator will begin to fill it. And then that water, it's called, the light of Bina is called water, will fill us, and we will fill ourselves that way.

Question (New York 2): (50:31) We often talk about the greatness of the Creator, but what is the greatness of Torah and Mitzvot that he's talking about here?

M. Laitman: Torah and Mitzvot are the means we need to do, execute, it's called, the program of creation from above down, and it's the cascading of the worlds, Partzufim and Sefirot, from above down. From below upwards, where we are returning to the end of creation, it's called the Torah, which includes within it also the structure, and the laws, the way the souls rise and descend in the ladder of Jacob, as it's called, and all of this is called Torah. The Mitzvot are called the actions that we do in receiving the reforming light and being able to make of ourselves parts of the soul of Adam HaRishon, and in order to bestow. That's called a Mitzvah, where we implement the commandment of the Creator to correct ourselves and to join together to one soul.

Question (MAK 2): (52:11) If one is not rewarded, he talks about to be rewarded with the greatness of Torah and Mitzvot, he says it's a correction, what does it mean?

M. Laitman: As much as I appreciate the acts of bestowal, connection between us, I'm willing to join the general Kli and discover the Creator that is dwelling in it.

Question (PT 24): (52:46) What does it mean in what we read now that it is impossible to begin with the Torah and Mitzvot until we give a blessing to the Creator?

M. Laitman: We want to use all our actions in order to come to connection and discover in the connection the upper force, to bring Him contentment. This is called, that we are giving a blessing, and this is considered that they blessed the Torah, you know, to start with. Where prior to this study, as we learn, we need to bless the Torah, we can say our study. What does it mean that we have to come to a state in which we understand what big business we're working with here? What degree He's raising us to, how much we appreciate what's happened to us.

Student: Is this a condition for any action we do in the Ten, or even in general, in dissemination, in everything?

M. Laitman: Yes, certainly. By this, specifically, you connect to the giver, to the Creator, and begin to be his servant. This is a spiritual operation factory.

Question (Piter 1): (54:37) When we have to ask ourselves, what does the Creator want from us in the lesson, in dissemination, in the group, so then the question is clear. But in the rest of my life, when I work, let's say, or with my children, or with my wife, should I also ask myself this same question: What does the Creator want out of me?

M. Laitman: Try. Try to ask what the Creator asks of you in all kinds of different states, and then you will see how in every moment in life, you can be aimed towards the goal, yes. Don't divide your life into a part that belongs to my connection with the Creator and a part that doesn't. Then what does it belong to? To your beastly will to receive? Try that too to attribute to the connection with the Creator. We were at 71.

Reader: Reading Excerpt 72 by Rabash, What does it mean that our Sage has said, King David did not have a life in the work?

Article 10 (1990), “What Does It Mean that Our Sages Said, “King David Did Not Have a Life,” in the Work?” - Twice

If he believes that he should receive, to that extent he feels the absence. When he feels the absence, he goes to search for the reason why he cannot correct his lack. At that time, we must believe in the words of our sages, who said that what we lack is Dvekut, which is equivalence of form, as it is written, “As He is merciful, so you are merciful.”

It follows that to the extent that he believes that the Creator bestows abundance to the whole world, to that extent he should also bestow upon the Creator. Then, when one believes that the Creator gives to the entire world, from this a person should derive the importance and greatness of the Creator, like an important person in corporeality, where we see that it is a great privilege to serve important people, and from this service itself, a person derives delight and pleasure and he does not need any other reward. It follows that to the extent of the faith in the “mind,” to that extent he can also work with faith.

Reader: Again, Excerpt 72.

Song: (01:05:39)

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A conversation about kabbalah and science

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