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

Daily Morning Lesson: December 29, 2025 

Recorded lesson - Nov 25, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #36

Reader: Hello, in the first part of the lesson, we'll learn from lesson November 25, 2020, on the topic of “Faith Above Reason,” where we selected the excerpts from the sources, continuing from item 36. 

Reader: Hello, we are reading selected excerpts on the topic of the “Work with Faith Above Reason.” You can find the study materials also in the Arvut system under the book icon. You can ask questions on KAB.TV, and selected questions will be asked during the lesson. 

M. Laitman: (01:01) In our progress towards spirituality, we have to nevertheless depict some pictures, portrayals, the states that we're in, and the state that advances us to spirituality is that we feel ourselves where our whole world is divided into two parts: the part that's close to me, that's my will to receive, my ego, where I live, where I am, the way in which I'm connected to this whole world, work, family, and so on, and then beyond that, there is a certain boundary after which I am with my friends and the Creator. So that boundary, I have to more or less describe to myself where I am. And so am I with what's close to me, in me, which is my will to receive, and how close I am to the whole of humanity, the Creator, bestowal, love, which is all beyond my ego. And this boundary, I need to establish it as clearly as possible. I always have to feel the existence of this boundary. Later on, it becomes a place of restriction, Masach, Ohr Hozer, the inside and outside part of the Partzuf, the Rosh of the Partzuf, Guf of the Partzuf, that's later. But in the meantime, just to portray reality as divided to this and that, even though I don't yet have any sense of the reality that is above the screen, that is beyond me, that is in the degree of faith above reason, in Bina, outside of me, but still I can see two parts in reality: the upper reality, which is the Creator, me in faith above reason, in the form of bestowal, in love, connection, and so on, and the other reality, where I'm connected to myself, to my will to receive, where I live, the way I'm born, and that's my internal reality. And all our work is how to build this portrayal in us, and how will we be able to raise the importance of the upper reality more than the lower reality, how much I want to be connected to the group, to the Creator, to everything above the Masach, above my boundary, above my reason. And, if I'm going to use what belongs to me, then only for my existence, or for the sake of raising it, of transferring it to the upper reality. And so, that's how we should try to divide our perception of reality into two parts. That is essentially the picture that we should try to establish within us, and from there onwards we will advance. Let's look at that according to the excerpts. Go ahead. 

Reader: Yes, we're reading excerpt number 36 from Rabash.

Reading: (05:28) 36. Rabash. Article 24 (1991), “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

When one sees that after all the exertions, he cannot emerge from the governance of the will to receive for himself, then he sees within reason that only the Creator can help him.

It follows that what our sages said, “Man’s inclination overcomes him every day, and were it not for the help of the Creator, he would not be able to overcome it,” he does not need to believe in this above reason, the way ordinary workers of the Creator who observe Torah and Mitzvot believe “above reason” that this is so, that the Creator helps them. Rather, those people who want to work in order to bestow, for them, it is within reason, to the point that they must believe above reason that the Creator can help them emerge from the governance of the will to receive. 

M. Laitman: This is not yet perhaps so clear to us, this matter, for some above reason is there, and for others not so much. We need to try to transfer as much as we can more of our thoughts and desires to be above the boundary, to relate them to the Creator. Through the Ten we can adhere to Him, to the upper force. The Ten is, all in all, the modem, the adapter, the connector through which we can adhere to the Creator. If we are more or less organized between us, then we can identify, discover who the upper force is, and thus we can actually begin to get a grasp of Him and better and better adapt ourselves to Him. So more thoughts, more desires on where, through connection between us, we come closer to Him. 

Question (PT 32): (08:15) The ego is felt like a prison, and to go beyond the ego is like coming out to freedom. But for some reason it's not possible, because even the Ten is like a boundary. How can we even go out to freedom if it's not correct to depict things this way?

M. Laitman: Look, when it's felt as a prison, that's also perhaps a good thing, but still what's missing is why do you want to go out of prison? Because the truth is that the same prison becomes your illuminated free world. There is no difference between corporeality and spirituality except for the rule of the will to receive or the rule of the will to bestow. As it is said, there is no difference between this world and the next world besides what? The transformation of the Malchuyot. The Malchuyot are transformed, meaning here the will to receive is in control, and there it's the will to bestow. So, the same will to receive, when it becomes in order to bestow, you discover that it is the ruler, and that's the next world already. So, the difference is not what's in control, but in what way it's in control. That's more accurate. Because, look, everything's in the will to receive. Without the will to receive, we can never attain what something is. What's outside of the will to receive is the upper light, it's the Creator, it's something that I never ever attain. But to the extent that my will to receive is similar to the upper light, that in that will to receive I can describe His qualities, His nature. But I attain all of that inside my will to receive, I never actually come out of it. So, the prison is not about how I am in a will to receive right now. The problem is that it's in order to receive, and it needs to be in order to bestow. And so, with this precision of being, that's what it means to be in and inside or outside of the prison, you'll see how you advance. 

Question (PT 31): (10:54) What makes a person become persuaded that the Creator can help him? 

M. Laitman: This comes bit by bit, through many actions, ups and downs. And a person begins to see that he doesn't depend on anyone here, except for the upper force. The friends, the workshops, the lessons, his personal efforts - all of those, they're just a means by which to awaken a force outside of him to help. And the fact that a person begins to discover that there is a foreign upper influence that can help him. And if it does, then he changes, and if it's not, then he doesn't. That is essentially the state where a person begins to make contact with the Creator. 

Student: And if he is persuaded, isn't that within reason? 

M. Laitman: I don't know what you mean by “persuaded.” 

Student: Well, he's convinced, meaning, as you said, he goes through all of the different states, and he reaches a state where he sees that only the Creator can help him. So where does that happen to him? 

M. Laitman: This happens to him in his feeling already, where in all of his despair and different states, that's what he sees. But still, it's only for now. Afterwards, he once again falls into other changing states. There is no state in spirituality that exists forever. Spirituality is not outside of us, but what's inside of us when we come closer and closer. It always changes in order to allow us an opportunity to renew our connection with the Creator.

Question (Kyiv 1): (13:26) When you ask of the Creator to help you to unite with the friends, He doesn't immediately help, but later on you see that the help does come. So there is some different dependency here. How does it work? 

M. Laitman: That is correct. My connection with the friends depends on the Aviut of the Ten. So I don't immediately feel that I get aid from above, and then right away I'm in a different state with them. It can be also after a while, because this is how we advance. This is the general Aviut of the Ten, that on the inside, even if my friends don't feel it, when I pray to the Creator to be in more connection with them, and I pray for them, and I ask, and more and more, then they change on the inside, but they themselves don't feel it. Or they do, and they don't feel where it's coming from, because of Who it's happening. Even this way. So, these states are demanding more time, awareness, sensation, and that's how they permeate us. 

Student: The feeling is that the Creator doesn't want the person to see that the Creator is helping him directly.

M. Laitman: That too needs to be clarified through the group, and even not through the group from the Creator, but by him feeling an inclination towards the group more than yesterday, let's say. And by that he discovers that he has this inclination, this tendency towards the group more than yesterday, and that certainly comes from the Creator, later he understands that. First he understands, he discovers this state, and later he discovers the reason for that state. 

Question (New York 3): (16:00) We went through an entire sequence of lessons that explained to us that spiritual progress is possible only in the state of faith above reason, and now we're reading an excerpt that speaks about imagining that our next spiritual state is possible only within reason. So, how is it possible to find the balance between these two approaches, within reason and faith above reason? 

M. Laitman: I am in a state of reason, meaning in my senses, in my mind, in my desire. Now, my desire is comprised of intellect and emotion, mind and heart, and in it I live, in it I feel reality. What I feel is called this world. In it I feel that what I feel exists: this whole, the space, all those bodies in space, the planets, the stars, planet Earth as well, all of humanity on the face of the planet and so on. All of it exists in my perception, in my experience, and besides that, as we discussed before, today, I have to imagine the boundary of that perception. And then there is a different perception, a perception that is not called the force of reception, where I draw into myself, but rather a force of bestowal, where I as if push out of myself, an opposite world. In that opposite world, imagine what does an opposite world mean? Instead of hate, there is love, instead of reception, there is giving, instead of attraction, there is rejection, and so on. And so, we live not by what's good for me, but rather by what's good for others, and for that I'm doing everything I'm doing. So, I am as if in a suit, and in that suit, it's like a diver suit. How do you call that? Yes, like a scuba diving suit. So, let's say, in that suit, what I got there is mine. Like, you know, the astronauts in space, they too have a space suit. So, whatever is in my suit is mine. That is my world. And what's outside of that suit, outside of that scuba diving suit, that is a different world out there. A world I don't know. A world that the way I am right now, I mustn't be there. However, what I do is, if I receive the mind and emotion - which is all I have, that's what we have, mind and emotion - so if I begin to accept in my mind and heart the conditions that are there, then I can live there. Then there's no problem. This is what we need to acquire together. We are, all in all, within our minds, within our feelings, we have no more, that's what the Creator created. But we can change the usage, not for my own benefit, but for the benefit of others. And by that, I neutralize my “I,” and then I don't need this special suit. Then I don't need this clothing, this shield around me. And if I don't use that, but only for the benefit of others outside of me, then I don't need to isolate myself from them. They don't harm me. On the contrary, I can use whatever is outside of this special suit for the benefit of everyone. We need to further and further depict to ourselves in all kinds of ways what we have within our reason, within my current mind and heart that are in order to receive, and what exists above reason. What exists in them in order to bestow. And so this way we will gradually, bit by bit, get closer and closer to that state so that we can transition from within reason to above reason, from this corporeal world to the spiritual world. 

Question (Spain 2): (22:24) If all the friends in the Ten, each day the will to receive overcomes them, how can we as a Ten go towards bestowal? Should we detect the deficiency of each friend, or should it be for the general collective correction of the group? 

M. Laitman: For the general correction of the group, for the general connection of the group. And don't try to pick into each and every one at all. We don't have the mind, the understanding, the knowledge of how we judge each and every one. Just run away from that. Through whatever the Creator shows us, we have to connect to each other in order to bestow to each other and the Creator. That's it. Don't go into what kind of desires I have, what kind of thoughts I have, and this and that. You won't come and get out of that. And you'll only get confused. What's important for us is connection. And with this tendency for connection, whatever you've got, you just need to connect. And from being concerned about connection, as it's called, love covers all crimes, that's the only thing we need to do, to cover it with love, cover it with connection. And when we start doing that, then you start understanding all the details of the connection and how to work with them. That's the only way.

Question (PT 6): (23:54) What does it mean, this boundary? What precisely is this boundary? 

M. Laitman: This boundary is the place that later becomes the Tzimtzum, Masach, Ohr Hozer. It's the boundary between in order to receive to in order to bestow.

Student: But how do we create this boundary? 

M. Laitman: We begin to feel that from making an effort to be above reason. And then we gradually more and more reveal that cut, that gap between the vessels in order to receive and the vessels that are in order to bestow. We have to always try to see that. Where is that outer reality? The outer reality doesn't exist, it's rather what I begin to establish within myself, where there is a certain part of me that begins to work in order to bestow, to work in order to connect through the group and with everyone. The group becomes the first nine Sefirot. The “I” becomes the Malchut that simply restricts myself not to use my “I,” not to use myself, but only to use the first nine Sefirot, which means to integrate with the friends, to be along with them, and in our collective tendency we aim towards the Creator, so that He appears in us. 

Student: When you started your explanation at the beginning of the lesson, you said we should try to divide reality into two. What is this division of the upper reality? 

M. Laitman: Well, kind of. We don't yet see reality divided into two, but as if it's divided into two: above reason - the world of bestowal, and within reason - the world of reception. 

Student: Okay, so where is the boundary? 

M. Laitman: Between them. The boundary is if I establish myself, position myself so that until here is my will to receive and beyond this point is my will to bestow, which is not that, it's just the same will to receive that now works with intentions to bestow. 

Student: So, when we try to depict the upper reality, eventually, how do we attain it? Is it our inclination towards it, or will our existence be in that? 

M. Laitman: We build it. Not that we enter it, we rather build the upper world. It doesn't exist. It doesn't exist standing-by ready for us. No, it's ready for us to make it, but we build it in our will to receive by working with our Tzimtzum, Masach, Ohr Hozer, and with our Ohr Hozer [reflected light] we build the upper world. And the more we have reflected light in different degrees, in different manners, then we can further portray to ourselves what the upper world is, but before that, none of it exists. It all exists in our will to receive, that works in order to receive or in order to bestow. Beyond that, there is our upper source, which we can't even say a word about, because it doesn't exist in our desires or intentions. What does exist in our desires or intentions is what we discover and call that HaVaYaH, YKVK. That appears in our desires and intentions. That's the Creator. That's called come and see. So everything exists within the person who attains. 

Student: So what is this act of building the upper world? What precisely do we build? How do we build the upper world? 

M. Laitman: We build our desires that are in mutual qualities of bestowal, and that's what we call a soul. 

Question (Turkiye 2): (28:25) Is all we have to do is to discover the different world within us?

M. Laitman: Yes, everything is within us, and Baal HaSulam writes that as well, that everything is within the person. Everything exists in the person, and the person is called a small world, and besides us, besides the will to receive where we discover everything, we can't discover anything more, and we're not able to. Everything is within the desire, and so, all in all, we discover reality only in two different forms: the form of in order to receive and in order to bestow. So the Creator created this against that, and from bringing these two parts together, closer to each other, from that we begin to understand godliness, the upper force that is above both. But we discover it only in the will to receive. That's why we can give it names and definitions and qualities, because we discover it only in our own will to receive.

Question (ITA 4): (30:17) You talked about the astronaut who is inside a suit, a spacesuit. So, on the outside, he doesn't have the sense to understand what is happening on the outside. So, should we depict ourselves as having other senses beyond the ordinary ones we have? 

M. Laitman: Sure. Sure, we have these senses. They're just dormant. We have to discover them. And in them, we will discover the upper reality. The astronaut, too, sees what's beyond his spacesuit. However, we just need to acquire the intentions to bestow. And then, what's outside that spacesuit will not harm us, because we also want to use it in order to bestow. And so, the spiritual world that's outside of us, the moment we will know that we relate to it in order to bestow, then we cannot be harmed. We are above our will to receive. And therefore, we can be, to that extent, we can be in the same space, in the same will to bestow, in the same external environment. That's how it is. We'll work on it. 

Question (ITA 3): (32:30) What is this limitation, this boundary? Is this our desire to rise above reason? 

M. Laitman: Our will to receive, in order to receive, is very limited. It only works to provide something for itself and not to feel the others. And so, it cannot be greater than fulfilling itself only. We see how long we exist, and ultimately we die, and how much can we absorb in our life. In our life, we only take care of maintaining the levels of still, vegetative and animate in us, and we can barely fulfill the speaking degree, the human degree. It also doesn't exist in our nature. It only exists within us. So, that's our life. It's just to give us a preparation, a condition from which we can emerge out of the animate degree and achieve the human degree. 

Question (MAK 2): (34:01) You said at the beginning that I need to sort my thoughts and aim most of them to the Creator, towards the Ten. It sounds kind of complicated. How can we do it simply? Let's say, choose one sensation, and throughout the whole day, to be inside of it, or to at least try to do it, and aim this sensation to the Ten.

M. Laitman: This is everyone's problem. We have to make an effort to portray to ourselves a different reality to what we feel now. And it's a collective reality, an inclusive reality, all of us together; that is how the integral reality is built. And it's just that the opposite of it, my ego, detaches me from that reality. Everyone's connected, everyone's corrected, all elements of nature are working together as a single mechanism, single system, vastly interconnected, completely connected to each other. And only I feel myself detached from them. And that's why I think of them this way, and that's why I judge them this way. And so the more I relate to everyone as connected, and I am detached from this connection, and I describe myself as one judges through his own flaws, as it says, this is how it will become easier for me to understand the state of the whole of creation. And I'll see that the divinity, Shechina, dwells in everyone, connects everyone, and it's the revelation of the Creator. That's how He appears. We have to try, we have to make all sorts of efforts to portray this state where everyone's connected, everyone's corrected. Only I need to make the correction over myself to see everyone else correctly. 

Question (Moscow 4): (36:44) What do we unite in the Ten in order to reach the Creator's perception of reality? 

M. Laitman: We want to feel in the Ten how whatever appears to my eyes is broken, and ask the Creator, that is the upper light, to truly connect us as one. And that's what I need to keep thinking that I'm doing. Try to do it. 

Question (Almaty): (37:44) I seemingly exist in some observation point, and there is this issue that I don't allow myself to receive pleasure or be happy. It happens to me in all kinds of actions in the Ten or during dissemination. So the question is, should I take all of these states through my feeling? 

M. Laitman: It's the big ego that you're activating, and the more you refrain from receiving, from enjoying, you're going to feel yourself as righteous, but it's going to be completely false. You need to be happy and to enjoy the opportunity to connect, and replace the pleasure from receiving to a pleasure from giving. But without pleasure you can't live. You must not enter this bitterness where you are the fool that sits on his hands and eats his own flesh. It will give you no strength to do anything in life. On the contrary, you need to develop as many connections as you can with the friends, connections of love, these bonds, instead of sitting and crying about your egoistic existence. Forget about the ego. Don't take care of it. The more you try to ruin it, the more it grows. It enjoys it. Instead, only think of the form of bestowal and love. That's the only way that you can achieve correction. 

Question (Tbilisi): (40:04) Our Ten meets every day. We read excerpts from the sources, we have workshops. But you said now that we need to depict a better state, the corrected state. We can imagine connection, each one of us can talk about it. And then we can ask of the Creator. And each time our meeting should be devoted to this, specifically. This is how I see it. Is this approach correct? Or should we change something? 

M. Laitman: Consult with the friends and decide. I think that's true. I think that first you need to do it through discussion in the Ten, through consulting. You need to decide on everything together. 

Question (Volga): (41:21) To imagine the unity of our Ten, what does it mean to imagine the unity of the Ten in the emotion? Are these two different places - imagination in the mind, imagination in the heart, two different kinds of work? 

M. Laitman: When you receive the desire of each and every friend, and you feel that you are all different in that, yet complementing each other, that's what needs to happen. Both the feeling of difference as well as the feeling of completion, specifically thanks to the difference. By that you begin to feel that you are putting together, composing the Ten, composing the soul. 

Question (Latin 4): (42:29) When we say, let's imagine the spiritual state, will that later enable us to work in Lishma? 

M. Laitman: Yes, of course, it is so. 

Question (Zafon 2): (42:52) Are we living in multiple realities, and what are these? 

M. Laitman: That's philosophy. Beware of asking these things.  

Reader: Reading Excerpt 37 by Rabash.

Reading: (43:13) 37. Rabash. Article 12 (1985), “Jacob Dwelled in the Land Where His Father Had Lived” - Twice

The evil inclination in his body has the power not to let him believe in the Creator above reason by taking out every flavor. Whenever he begins to approach something spiritual, he feels that everything is dry without any moisture of life.

When the person began his work, he was told—and he believed what he was told—that the Torah is a Torah of life, as it is written, “For they are your life and the length of your days,” and as it is written (Psalms 19), “More desirable than gold, than much fine gold, and sweeter than honey and the honeycomb.”

But when one consider this and sees that the evil inclination is to blame for everything, and strongly feels the bad that it is causing him, then he feels on himself what is written (Psalms 34) “Many are the afflictions of the righteous.” That is, that verse was said about him.

At that time he looks at what the verse says afterwards, “but the Lord delivers him out of them all.” At that time he begins to cry out to the Creator to help him because he has already done everything that he could think of doing, but nothing helped, and he thinks that “Everything that you find within your power to do, that do,” was said about him. At that time comes the time of salvation—the salvation of the Creator delivering him from the evil inclination—to the extent that from this day forth the evil inclination will surrender before him and will not be able to incite him into any transgression. 

M. Laitman: I think we should read again. 

Re-reading: (45:45) 37. Rabash. Article 12 (1985), “Jacob Dwelled in the Land Where His Father Had Lived”

M. Laitman: But he starts to understand that the evil inclination also helps him to reach the good. And he knows how to use both of these forms, both of these desires. Okay? It's a bit long, and this is why it is difficult for us to digest it.

Question (Nikolaev-Sochi): (48:28) Can you say, it turns out that in the will to receive I have no ability to find the point of in order to bestow, it doesn't exist there. So how can you disconnect from that will to receive, even for a moment? Can we use it as jumping point from evil inclination to the will to bestow? 

M. Laitman: So you want to be a double egoist. I want to also have the will to bestow below me so that I can manage it, right? That will never work out for you. The Creator will not give you such a possibility ever. How can you find a point by which you bestow? It doesn't exist in you. You just have an environment. Read again the article about freedom, about the environment, and you'll see what it says there. You certainly will not be able to find a point of bestowal within you, ever. However, if you are included in the environment there, through your subjugation towards them, when you will stop feeling that you are greater than them, and you understand more than them, etc., but rather to the contrary, that you are lesser than everyone, you are weaker than everyone, then by that, you will find in them such a point through which you will be able to come closer to the Creator. 

Student: But it's not a volitional action, the Creator forces me.

M. Laitman: According to your desire, according to your desire, only your ego works. What does it mean, yours, who are you? It's your ego, who is now determining for you each and everything. How can you identify with it? Just notice the way that you are talking. You are talking out of your ego, truly, without disconnecting from it even a little bit, and without feeling it, feeling yourself outside of it. No, you are constantly talking from within the ego. So, how can you discuss things correctly, judge things correctly? 

Student: According to what we read, it turns out that I myself come to this prayer to the Creator, but you always say that we need to come to annulment in the Ten.

M. Laitman: Well, how can you turn to the Creator if you are not connecting to some extent or at least have some inclination towards the society? The Creator is giving you all kinds of illuminations from above, so that you will feel that you are lost, that you cannot get out of your ego, and then you begin to see that you have no chance of connecting with the Creator, and this is the only force that can help you. You're not yet certain of it, but at least you hear that this is what is written, so you have no choice but apparently, to connect with the Creator; that as He created within you the evil inclination, He will build within you the ability to rise above it, to reach the good inclination. So, how will you do that? Only through the Ten, otherwise you have no contact with the Creator. 

Student: Can I examine this annulment? 

M. Laitman: What do you mean examine it? You have to do it. How do you check? Within your ego again? How do you check your actions if it is all inside of your ego? So, then what are you checking? You simply have to do it, as you're told, and then try to disconnect from the thoughts and desires in which you exist, and then it will happen. This is called faith above reason. We have been talking about in the recent days that I depict the world the way that I do depict it. And now I try to build an opposite world inside of me, an opposite relation to it, and that way I can reach what it says I've seen an opposite world, that everything exists only in the form of bestowal rather than reception. Try, try it. Trust your brain less. It seems to you that you're wise, so in the framework of this world maybe you are, but in spirituality none of it is worth anything. 

Student: How is it possible? You're talking about imagining the opposite world. So, how can you imagine, I don't know, that you're president? You can't, or something else, and here I have to be precise in my imagination of above reason. 

M. Laitman: Well, do you realize that you cannot build a spiritual world with your mind, your intellect, but only specifically by rising above your intellect, by doing the opposite of it, according to your efforts. The effort that you invest in order to build a spiritual world within you, according to this effort you will get help, but the effort must be to rise above reason. This is why all of our work is to achieve faith above reason, to discover the force of Bina that exists above Malchut, above our will to receive. 

Question (New York 1): (54:55) The evil inclination is only within the human?

M. Laitman: The evil inclination is inside each and every one. And it works only against connection. That Adam HaRishon was one, was one Kli, one body, meaning one desire. And when he was divided into many parts, all of its parts started to feel one against the other - the evil inclination, the desire that is pushing each part away from the other parts. This is called evil inclination.

Question (Turkiye 2): (55:55) Why does the Creator inflict suffering on virtues? What is the degree of these suffering states? And what will happen after this suffering? 

M. Laitman: The Creator wants to show us that our ego is awakening within us all kinds of unpleasant feelings that we call suffering. And if we will rise above our ego, then we won't feel suffering, we will only feel pleasures. And in such a way, He is teaching us. Therefore, out of lack of choice, it brings humanity each time greater and greater suffering. And out of that, humanity wants to run away from the suffering, and somehow, it advances towards forms that are closer to bestowal. This is what is happening. 

Question (Chelyabinsk-Omsk): (57:24) If a person is entirely made up of the ego, how can he annul himself before other people? 

M. Laitman: Only out of the ego. Just like the still, vegetative and animate, but among the people who are all considered as animate, animals, there are parts of them in which a godly part from above, awakens. A small spark of the light, not even out of the light, but out of the reflected light that remains in them as a result of the shattering. We learned about it, and we will learn more, that it happened in the world of Nekudim, and later on in the world of Atzilut, Adam HaRishon. So, that spark from the shattering, which is a part of the reflected light, that is in the captivity of the general will to receive of man, it awakens a person, and it tells him that there is such a thing called the will to bestow. There is this thing that exists outside of the will to receive. It's a different world; it's a different life. It is something that is worthwhile to achieve. And even though he is inside of the will to receive, however, that's considered that one is in a state of exile, inside of the will to receive, but he wants to come out of it. Then the person starts to yearn for all kinds of forms of development. First, he develops in the direction of better corporeal life, and then all kinds of forms of culture, education, science, until, after science, he reaches a state where I want to know, to know the upper force, not only this nature that exists within the will to receive, but also a nature which is above the will to receive. And then those people who have an inclination to discover the upper nature, it is considered that they have a point in their hearts, that inside of the general will to receive they have an inclination towards the Creator. They don't yet know it, they don't understand it, but this inclination is already pushing them forward. And then they reach other people with similar points in the heart, and they somehow start to get organized. They think that they're doing it, but it's done from above. A small illumination each time works on each one of them and on all of them together in order to assemble them into groups. Hence, so that through the relationships between them, they will keep conditions by which the upper force can be revealed, which is the force of bestowal, the force of unity. So, it's the bestowal and unity that those people with the points in the heart are capable of keeping between them, that gives the general, allows the general upper force to be revealed among them, and then He is revealed as inner light inside of them.

Question (Turkiye 1): (01:00:59) How can I overcome the feeling that I didn't advance even a step forward after the morning lesson? 

M. Laitman: It depends on how you check your advancements. You see, it depends on how. And the question is as follows: isn't it the Creator who is awakening within you this question that I didn't advance? Imagine to yourself that everything that is inside of you, everything that is awakening in you each and every moment comes from the Creator, so that either you will agree with whatever He is doing with you, or you will not agree with what He is doing with you, and that way you will advance in life. Try to respond in such a way for each and every moment that something awakens within you, a desire awakens within you, a thought awakens within you - that is all coming from the Creator. He's always talking to you; He's always with you. However, you are not ascribing it to Him. This is why He is hiding. Try more and more to talk to Him each and every moment, through the friends, with the friends, or even by yourself. But it's preferable to do it through the Ten. That is a lot more powerful. 

Question (French ): (01:02:49) A question from the group. What is that place called between us? 

M. Laitman: It is a place that we don't yet feel. It is the Creator. He is between us. If we will feel that we have between us a will to receive, this space which is pushing us away from each other, that is the opposite form of the Creator. Rejection, the lack of desire for connection. Try to invert these relations to connection, to an inclination to each other, to love. Then you will discover there that hidden force called Boreh, Creator, come and see. This is why He is called Boreh [come and see]. Since out of those same egoistic rejections that exist between you, you need to prepare for Him a place for revelation, which is called Shechina [Divinity] or a field blessed by the Lord. Go ahead. Everything is in your hands. He is constantly awakening these conditions in you.

Question (Salt Lake City): (01:04:03) It sounds as though our egos crave positive or negative attention, like a child. Is that so? 

M. Laitman: Sure. What is the ego? It's just a desire to enjoy, totally. It just wants to enjoy. That's it. 

Question (Latin 7): (01:04:42) In the article it says, do whatever you're able to do. What does that sentence mean? 

M. Laitman: That everything that brings you to connection with others and through them with the Creator, do it in all possible manners, whatever is possible for you. 

Question (Beer Sheva ): (01:05:15) We are connecting in the Ten, allowing the Creator to appear between us. Everything we discover in this is the Creator's world. Nothing besides that. He is the whole of reality to us, right? 

M. Laitman: Of course, there is nothing else besides that. The place that we discover between us, what we discover, that's the place of the worlds where the Creator is revealed and where the Creator is concealed. And all in all, the revelation of the Creator happens there. It's between us, between us. Because everything is inside of that soul of Adam HaRishon. Besides this soul, there is nothing. Well, there is some general light that we do not discover outside of our vessels. We discover it a little bit as a surrounding light, a general surrounding light. We will talk more about that. 

Question (Darom 1): (01:06:26) If we build the Creator between us, where do all the forces come from? 

M. Laitman: From Him. You build His image, His revelation towards you in your senses. But He exists outside of your senses, and He arranges and sustains everything. 

Question (Moscow 4): (01:06:54) How during the day can a person be in the perception of the reality of the Creator and bestowal when everything around him pushes him to egoistic reception? 

M. Laitman: Well, if the group exists, and they influence each other, and constantly awaken each person to be connected with all of the friends no matter what he is doing: during his work, when he is at home, in each and every thing, then he can constantly depict in the group the presence of the Creator and that he wants to live with that all the time. The presence of the group and the presence of the Creator, he wants to constantly feel that they are with him. That's it. He doesn't need to depict it as faces, bodies, but rather as emotions, as inclinations. 

Question (ITA 4): (01:08:01) You explained before that the efforts, that is what brings us to the perception of reality outside ourselves. Why are the efforts so important? 

M. Laitman: Well, efforts, that is our exertion. If we will not invest a sufficient amount of effort, we won't be able to feel the spiritual world and the Creator, because this specifically is the vessel. Our efforts, that's the building of the vessel, the building of the desire, the inclination, the reflected light in which the upper world, the Creator is revealed. This is why without efforts, nothing can happen. Just like you're making efforts to fulfill your ego, similarly, against that, you should make efforts to bestow to others and to the Creator. Because otherwise, without efforts, you have no desire. The effort is really the desire. So, if you don't have a desire to achieve something, you can't also feel this something. Therefore, to the extent that we yearn to discover the Creator, to connect with Him, through our efforts towards that, we develop the Kli. We discover the Kli for the revelation of the Creator. Out of these same efforts, the Creator becomes revealed. Without efforts, where will He be revealed? The effort comes from the desire. If there is no desire, then we cannot feel anything - not the will to receive, nor the will to bestow.

Question (PT 20): (01:09:54) Can you please give a definition who is a friend in the Ten? 

M. Laitman: The friend in the Ten is one who is making efforts, together with me, to reach the revelation of the Creator, where it is clear that it won't be in him or in me, but rather in the connection between us. We build that desire in which the Creator, through that mutual inclination between us, can be revealed. By that, we build the Creator. “You have made Me.”