The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: November 1, 2025
Part 1: Recorded lesson - Aug 29, 2020
Excerpts from the sources: “Work with Faith Above Reason”
Reader: Hello friends, in the first part of the lesson, we will connect to a lesson from the 29th of August, 2020, excerpts from the sources on the subject of work with faith above reason.
Reader: So friends, the subject of today's lesson is the work with faith above reason. We will read excerpts from the sources. You can find all of our texts on kabbalahmedia.info or you can click the book icon in the Galaxy platform.
M. Laitman: They've prepared for us a new topic today. We touched on it in the past of course, but starting today ahead of the new year this new cycle ahead of us we need to start to regularly learn what is the true spiritual work called, work above reason. This is the work that is felt in a person on two levels.
The first level is according to how he feels since a judge has only what his eyes can see. The second level above it, it's as if he's already in spirituality, and he feels, he identifies, he dwells in the world where only the Creator is and determines everything. These two levels, the level of man and the level of the Creator. There are different names for these states, but that's how it's called, faith above reason. There's man's reason or opinion, and there's a level of his faith, which is above his reason.
These two levels, to be in these two levels, we need to orient ourselves to feel it, to understand it, to establish these things in us, and more and more try to ascribe ourselves to the degree of faith. It’s not the normal faith that people have or people who say they believe they have. It's completely not that, it's something totally different. This brings us to the revelation of the Creator, to the feeling of the Creator.
So let us start and gradually we'll take our time. We can go back, we can advance and go back again and advance again. We have plenty of material. The entire spiritual method is built on faith above reason. We've prepared greatly, and I think that we're ready. Let's see. Whether you think that we are or not, it doesn't matter, everyone enters, everyone tries as much as possible. Also, the fact that we are working on it together will certainly help us both in turning to the Creator, and in each shall help his friend. So, the work in faith above reason, selected excerpts from the sources.
Reader: Excerpt number one from Rabash's article, the whole earth is full of his glory.
Reading: (04:13) 1. Rabash. Assorted Notes. Article 236 “The Whole Earth Is Full of His Glory”
Before one is fit to attain the truth, he must believe that the truth is not as he knows or feels, but that it is as it is written, “They have eyes and they will not see; they have ears and they will not hear.” This is only because of the correction, in order for man to achieve his wholeness, for he feels only himself and not another reality.
Hence, if one returns his heart to trying to walk in faith above the intellect, by this he qualifies it and establishes it so as to achieve the revelation of the face, as is presented in The Zohar, that the Shechina [Divinity] said to Rabbi Shimon Bar Yochai, “There is no place to hide from you,” meaning that in all the concealments that he felt, he believed that here was the light of the Creator. This qualified him until he achieved the revelation of the face of His light.
This is the meaning of the measure of the faith that pulls one out of every lowliness and concealment if a person strengthens himself in this and asks the Creator to reveal Himself.
M. Laitman: Let's give a few introductions. First of all, why were we created on the level of faith- the force of bestowal, which is the quality of the Creator. Why not? Since then we would not be able to feel where we are. We would have nothing against which to learn, nothing against which to measure ourselves. Who am I? What am I? Who is this I? What do I feel?
There's a difference between the I and the feeling. For the still, vegetative, and animate degrees there's no such thing. Hence, what was done here is that we come from the degree of the beast, as it's written, a man and a beast the Lord has saved. From the degree of the beast, from the state of vegetative and animate we begin by ourselves to rise to the degree of man, one who is similar to the Creator. The degree of faith or the animate in the animate degree he knows he understands he feels there are no problems. His world is as he feels it as he accepts it, and there's nothing except for that. Whereas anything more than that if you want to rise we have doubts, we don't understand, we don't know what we feel, how to develop ourselves, what could be higher than the animate degree. But each time we have questions, doubts, confusions, and all of this is so we would begin to distinguish between I who feels where I am, and that which I can attain above it. Therefore, it says man and a beast the Lord will save. Meaning, there are two levels here, and we need to try to grow from the degree of the beast to the degree of man. Now what does Rabash write to us? Everyone has it right? Okay.
M. Laitman (Source Text/Commentary): (08:30) Before one is fit to attain the truth, he must believe that the truth is not as he knows or feels.
Meaning Not as I feel now as I understand now. The truth is something more than that. But that is as it is written, they have eyes and they will not see, meaning I have eyes but that spiritual degree I cannot see, it's above me. They have ears and they will not hear, meaning hearing and seeing, the main tools by which I perceive reality, this reality doesn't enter me. It's not in me, I can't see it. I'm in a state, in a space, in a reality… they tell me it's an imaginary reality, it's not what's happening here. Rather, it's I who imagine to myself certain waves perhaps, different external influences that appear to me in this way, in my senses. But not that this is the true reality, and not that I have a correct perception of reality. Therefore, it is written, they have eyes and they will not see, they have ears, and they will not hear.
The two main instruments, eyes and ears, in which I actually perceive reality, the light of Hassadim corresponds to ears and the light of Hochma corresponds to eyes. I can't receive there. Meaning, they tell me that I am in it, but where am I, and what should I feel? I have no clue. He looks like a baby. He doesn't know where he is, he doesn't feel the world, eyes, ears, he doesn't see, he doesn't hear. That is how our reality is. We are already together in the spiritual world. But it is not attained, we can't feel it, we cannot discover it. How can we discover it? If, as we are talking about it now, we are not able to discover it. They have eyes, but they will not see, they have ears, but they will not hear. I continue, this is only because of the correction.
Meaning, we are blocked like that. It is only because of the correction, in order for man to achieve his wholeness. Specifically, in order to discover all of reality, where we are, and what's happening to attain this true reality. All of it can open up before me, and there's nothing to add there. And by that, I come to my wholeness. Since he feels only himself, and not another reality. That's how we have to understand. That each time we feel reality, and this reality is attained in me. Meaning, even now I only attain myself.
Hence, if one returns his heart to trying to walk in faith above the intellect, meaning, above what he perceives, sees, feels with all my senses, by this he qualifies it, and establishes it, so as to achieve the revelation of the face. So, gradually, he'll be able to advance, when his eyes and ears will open up more and more, and he'll discover a more true reality, where he exists in, but cannot attain for the time being. As is presented in the Zohar, that the Shechina said to Rabbi Shimon Bar Yochai, there is no place to hide from you. Meaning, he corrected himself to such an extent, he opened up his senses, to such an extent that he discovered everything. The revelation of the Creator to the created being is called the revelation of Shechina.
M. Laitman (Source Text/Commentary): (13:45) Meaning, that in all the concealments that he felt, he believed that here was the light of the Creator. Meaning, each and every concealment that he feels, when he's already in concealment, it's also a form of revelation, when he's in concealment. It's like a person who's not an expert in a certain science, and consequently doesn't feel that something is lacking there, but when he starts to learn and to work with some physics or chemistry or something, he discovers how much he lacks. It means that he discovers concealment. Hence, we have to prepare ourselves for the revelation of the concealment. Then, through the concealment we come to reveal what is concealed in the concealment and specifically, because they are concealed in concealment, by that they are revealed. Hence, if a person were to turn his heart and try to walk on faith above reason, by that he qualifies him to come to the revelation of the face. Meaning, he discovers the Creator, who is concealed. It is written in the Zohar that the Shechina told Rabbi Shimon Bar Yochai there is no place to hide from you. The Creator Himself performs all the concealments relative to a person in order to give a person the feeling that he’s in concealment. And through these concealments he comes to revelation since you cannot come to revelation before a person feels the concealment, understands it, or sees all kinds of forms of concealment, grey forms, black forms.
Then, in all the concealments that he felt he believes that this is the light of the Creator. For the time being he feels his concealment. This is already something. An attainment, a revelation of the concealment than revelation through the concealment of the true light. So, if you believe that this is the light of the Creator, specifically by relating to the concealment in this way where in the concealment the upper light is concealed, until he comes to the revelation of the face of the Creator. And this is the meaning of the measure of faith, that pulls one out of every lowliness and concealment.
Meaning, to the extent he feels the concealment and develops against it a force of faith where he does believe that the Creator is concealed when the person strengthens, in that, he asks the Creator to reveal Himself, and the Creator begins to reveal Himself out of the concealment then the person comes to reason and the force that comes to it is in the way of faith, through bestowal. It's a little difficult. All these excerpts about faith above reason, about this work they're a little longer, these excerpts. They're twisted a little bit, but we will grow accustomed to it. We'll repeat it over and over until the ear, the eye, and we ourselves, inside of us, will get used to it. That's how we need to advance. Read it slowly, please.
Reading: Again, excerpt number one.
Reading: (18:25) 1. Rabash. Assorted Notes. Article 236 “The Whole Earth Is Full of His Glory”
Before one is fit to attain the truth, he must believe that the truth is not as he knows or feels, but that it is as it is written, “They have eyes and they will not see; they have ears and they will not hear.” This is only because of the correction, in order for man to achieve his wholeness, for he feels only himself and not another reality.
Hence, if one returns his heart to trying to walk in faith above the intellect, by this he qualifies it and establishes it so as to achieve the revelation of the face, as is presented in The Zohar, that the Shechina [Divinity] said to Rabbi Shimon Bar Yochai, “There is no place to hide from you,” meaning that in all the concealments that he felt, he believed that here was the light of the Creator. This qualified him until he achieved the revelation of the face of His light.
This is the meaning of the measure of the faith that pulls one out of every lowliness and concealment if a person strengthens himself in this and asks the Creator to reveal Himself.
M. Laitman: Meaning, we need to try and hold ourselves in a world that is full of the upper force, called the Creator. We don't feel it, we don't understand it, but we wish to discover by feeling, by understanding. In this field, in the field of the force that brings us the mind, and the feeling, this is called brain and heart. In order to advance towards that, we form connections between us. We are drawn to be similar in this field, this field of the force.
As much as we help one another to come out of myself, each and every one will come out of himself and belong to the collective. It helps us come close to the general force that fills all of reality, which is reality itself. And that's how we will advance. To understand, to believe, to feel that we are in a field whom the Creator has blessed. In such a special field, the upper field, the spiritual field. In general, all of reality is a field, is a force field, but there are different levels in this field relative to us, and we might reveal Him in this way. A field on a higher and higher level, more exalted. For the time being, we feel those things corporeally as if they exist in the corporeal reality, which is completely imaginary, that's how our world is called. Whatever we perceive, whatever we can depict to ourselves, it's the imaginary world, and through it, gradually, we wish to discover the true reality of where we are. And we'll advance in this way. Let's see number two.
Reader: Excerpt number two is from Rabash's article, “What is Above Reason in the Work?”
M. Laitman: I just want to say one thing. You can put as many question marks as you want. I will not let you ask, because with your questions, you're only going to confuse the other people. So, Beresheva did put up a question mark and then retracted it. MAC VG4 has put up the question mark. Take it back and hear what we're saying. Clear?
Reading: (23:43) 2. Rabash. Article 6 (1989), “What Is Above Reason in the Work?”
The work, “faith above reason” means we must believe although the mind does not see that this is so, and it has several proofs that it is not as he wants to believe. This is called “faith above reason,”
M. Laitman: Meaning, we're going to open something up which is against our reason, against our feeling, against the brain and the heart. Our brain and our heart cannot perceive it, cannot grasp it. But we're going to go for it.
Reading: (24:26) 2. Rabash. Article 6 (1989), “What Is Above Reason in the Work?”
meaning he says that he believes as though he sees it within reason. This is called “faith above reason” in the work.
M. Laitman: I accept certain conditions. These conditions, I would arrange them for myself if I could see, hear, feel, but I accept them as if this is so. Why as if? Because otherwise I won't be able to rise to that degree where I could truly develop myself towards this new feeling. Let's continue.
Reading: (25:21) 2. Rabash. Article 6 (1989), “What Is Above Reason in the Work?”
In other words, it is a lot of work for a person to take this upon himself; it is against reason. This means that the body does not agree to this, yet he accepts it nonetheless as though it were within reason.
M. Laitman: Meaning I need to relate to reality as if this is the revealed reality, and the Creator fills, the Shechina fills all of reality, and I feel that I am in a field with the power of the Creator. And through the Ten, of course it's a must without it, I cannot begin to even feel this force, and through my Ten, I come to a state where I have a tight connection with this force, with this Creator.
Reading: (26:23) 2. Rabash. Article 6 (1989), “What Is Above Reason in the Work?”
Such faith requires help from the Creator.
M. Laitman: In order to feel this reality where I'm in contact with this force, I need to receive from there, from that force certain changes in me, forces, preparations, discernments.
Reading: (26:46) 2. Rabash. Article 6 (1989), “What Is Above Reason in the Work?”
For this reason, for such faith, a person needs to pray that He will give him the power to be similar to Him as though he had attained it within reason.
In other words, a person should not pray to the Creator to help him understand everything within reason. Instead, he should pray to the Creator to give him the strength to assume faith above reason as though it were within reason.
M. Laitman: Within reason, meaning inside my current mind and feeling, of course I would have liked it to be this way, but you can't. Rather, I wish to raise myself to a higher degree, so I will receive in my new mind and feeling the sensation, the understanding that I am under the influence of the upper force of bestowal, and this is the meaning of being in faith above reason. The current state is the state of the beast, and a higher state that I climb to is called the degree of man. Read it again.
Reader: Again, excerpt number two.
Reading: (28:20) 2. Rabash. Article 6 (1989), “What Is Above Reason in the Work?”
The work, “faith above reason” means we must believe although the mind does not see that this is so, and it has several proofs that it is not as he wants to believe. This is called “faith above reason,” meaning he says that he believes as though he sees it within reason. This is called “faith above reason” in the work.
In other words, it is a lot of work for a person to take this upon himself; it is against reason. This means that the body does not agree to this, yet he accepts it nonetheless as though it were within reason. Such faith requires help from the Creator. For this reason, for such faith, a person needs to pray that He will give him the power to be similar to Him as though he had attained it within reason.
In other words, a person should not pray to the Creator to help him understand everything within reason. Instead, he should pray to the Creator to give him the strength to assume faith above reason as though it were within reason.
M. Laitman: We heard it. How much we understood or didn't understand, felt it or didn't feel it, we continue. If we want something to happen to us, we need to be together and ask the Creator to help us reach such a degree where we begin to have faith, the degree of faith which is above our reason. All of us together, we want the upper light to work between us and to give us the ability to feel ourselves, all of us together. He is dwelling in us and the force that we will feel between us will be the force of faith above reason, above the individual ego in each and every friend, and also above our general ego. We'll get used to it, slowly.
Reader: Excerpt number three from Rabash’s article, “What is Do Not Add and Do Not Take Away in the Work”.
M. Laitman: Try to be together. We don't need the mind that much, not even the feeling. Try together to be in a state where whatever we are reading simply passes through us. It influences us, it gives us a certain level of feeling of life.
Reading: (31:43) 3. Rabash. Article 28 (1987), “What Is Do Not Add and Do Not Take Away in the Work?”
He must believe above reason and imagine that he has already been rewarded with faith in the Creator that is felt in his organs, and he sees and feels that the Creator leads the entire world as the good who does good. Although when he looks within reason he sees the opposite, he should still work above reason and it should appear to him as though he can already feel in his organs that so it really is, that the Creator leads the world as the good who does good.
Here he acquires the importance of the goal, and from here he derives life, meaning joy at being near to the Creator. Then a person can say that the Creator is good and does good, and feel that he has the strength to tell the Creator, “You have chosen us from among all nations, You have loved us and wanted us,” since he has a reason to thank the Creator. And to the extent that he feels the importance of spirituality, so he establishes the praise of the Creator.
Reading Again: (33:37) 3. Rabash. Article 28 (1987), “What Is Do Not Add and Do Not Take Away in the Work?”
M. Laitman: Okay, something got in. The most important thing is we're together and we wish to reach such a level of feeling. Next.
Reading: (35:31) 4. Rabash. Article 6 (1991), “What Is, “The Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle,” in the Work?”
Specifically through faith above reason, meaning even if he feels darkness on this path, and even though he understands that if Malchut had illuminated openly and not in concealment, and the body would feel the greatness of the Creator, it would be easier for him to move further and be rewarded with always being in a state of work and he would have no descents, he nonetheless chooses to go above reason.
Reading Again: (36:16) 4. Rabash. Article 6 (1991), “What Is, “The Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle,” in the Work?”
M. Laitman: This will be the last one, and then we'll backtrack.
Reading: (37:16) 5. Rabash. Article 38 (1990), “What Is, “A Cup of Blessing Must Be Full,” in the Work?”
This is so when a person can go with his eyes shut, above reason, and believe in the sages and go all the way. This is called Ibur, when he has no mouth. Ibur means as it is written (The Study of the Ten Sefirot, Part 8, Item 17), “The level of Malchut, which is the most restricted Katnut [smallness/infancy] possible, is called Ibur. It comes from the words Evra [anger] and Dinin [Aramaic: judgments], as it is written, ‘And the Lord was impregnated in me for your sake.’”
We should interpret the meaning of “anger and judgments.” When a person must go with this eyes shut, above reason, the body resists this work. Hence, the fact that a person always has to overcome, this is called “anger, wrath, and trouble,” since it is hard work to always overcome and annul before the upper one, for the upper one to do with him what the upper one wants. This is called Ibur, which is the most restricted Katnut possible.
Reading Again: (38:48) 5. Rabash. Article 38 (1990), “What Is, “A Cup of Blessing Must Be Full,” in the Work?”
M. Laitman: I think we should continue.
Reading: (40:32) 6. Rabash. Article 22 (1985), “The Whole of the Torah Is One Holy Name”
Any overcoming in the work is called “walking in the work of the Creator,” since each penny joins into a great amount.” That is, all the times we overcome accumulate to a certain measure required to become a Kli for the reception of the abundance.
Overcoming means taking a part of a vessel of reception and adding it to the vessels of bestowal. It is like the Masach [screen], which we must put on the Aviut [thickness/will to receive]. It follows that if one has no will to receive, one has nothing on which to place a Masach. For this reason, when the evil inclination brings us foreign thoughts, this is the time to take these thoughts and raise them above reason.
This is something one can do with everything one’s soul desires. He should not say that now he has received rejection from the work. Rather, he should say that he was given thoughts and desires from above so as to have room to admit them into Kedusha [holiness]
M. Laitman: To an even higher degree. That is the meaning, they only raise in holiness and never bring down. We constantly receive opportunities to rise even higher, and we are never happy about it.
Reading Again: (42:20) 6. Rabash. Article 22 (1985), “The Whole of the Torah Is One Holy Name”
M. Laitman: I'm just looking at what's going on with us. You have all these pages. Go to 107. In the original volume.
Reader: Excerpt 7, Rabash 107.
Reading: (44:53) Rabash Article No. 1, 1989 “What Is the Measure of Repentance?”
When a person is told he must believe above reason that Providence is good and does good, he says, “I want to see that this is so.” But to believe is against the understanding. The understanding says that what you see is true, and what you do not see, how can you tell if it is true? When he is told he must believe, he says, “How do you know that what you believe is true?” This is the stumbling block on which people fail.
It follows that the stone on which we fail is only the lack of faith. When a person begins to walk on the path of the work of bestowal, he complains to the Creator, “Why have You made the concealment of Your face to the point that we cannot overcome the concealment that the Creator has placed, so we can overcome those two things—mind and heart?”
Re-Reading: (46:24) Rabash Article No. 1, 1989 “What Is the Measure of Repentance?”
M. Laitman: Let's hear a few questions.
Question (USA LA): (48:07) Which part of the vessel of reception do we give to the Creator?
M. Laitman: All of it. We make a restriction on our vessel of reception in its usual form, Masach, Ohr Hozer, reflected light, and we want to work above our vessels of reception with the power of bestowal. In that way, we work with the entire vessel of reception.
Question (Kharkov): (49:03) You are giving something new, something huge. You read these excerpts. I felt like I'm missing a great deal of faith to accept what you said. What am I lacking?
M. Laitman: You just simply continue with us all the time. Persist and read these texts, these sources, as often as possible, regardless of what language you read them in. And listen to these lessons again that we're going to have on the subject of faith above reason, and gradually you will begin to feel that you have some grasp over the meaning of the power of faith.
It's not like in our world, you know, the power of faith, which is against the reason, the mind. It's above our mind. And it's the greater degree, another degree, the power of bestowal. It's not according to the power of reception, but the power of bestowal, and that's spirituality in essence. Gradually we will receive the vessels for this and the mind, the emotion, and we will be able to work with it. Don't you worry. There's no choice here. It's not just us, Bnei Baruch, but the whole world following us will also come to that.
As unrealistic as it may sound, you will see that the whole world will do everything that's required, but we need to prepare ourselves to acquire this degree. To try not even to explain to the world, humanity cannot do the same work we're doing. They will just accept it, receive it ready, prepared, like babies. Children receive everything prepared by their parents.
So, in that way we will enter a higher degree and become the transition, the conduit between the upper degree to the lower degree. The whole of humanity, by becoming a passageway, like a transformation from the power of faith to them. Where we clothe what we receive from the Creator with the light of Hassadim and relate to the lower degree, the whole of humanity. That's the work we will need to perform.
Question (Bulgaria): (52:04) What is the difference between the feeling of the Creator and the revelation of the Creator?
M. Laitman: There's no difference between feeling the Creator and revealing the Creator. According to the revelation of the Creator, we feel the Creator.
Question (CzechSlovak 1): (52:25) Do we feel friends and surrounding as whole instead of a two year old baby? And how do we raise this feeling now?
M. Laitman: Repeat, please.
Student: Do we feel friends and surroundings as whole instead of a two year old baby? And how do we raise this feeling now?
M. Laitman: We need to feel our friends as whole, as complete. And to try to live with that feeling all the time.
Question (Latin 6): (53:44) How do you feel in the Ten the revelation of the Creator? I'm sorry, the revelation of the deficiency?
M. Laitman: By first of all, feeling all the friends, and that I feel a connection between us. And I feel what in that connection is still lacking for us to discover the Creator so that He is revealed in it. That is called the revelation of the lack of the Ten, on my part. And so it needs to be for each and every one.
Question (Moscow 3): (54:44) You said that we should feel as if we are in bestowal and act accordingly. But a person on a certain level has to do this as if he’s working from faith or bestowal from the next degree.
M. Laitman: Yes, the person is given an opportunity to constantly develop the power of bestowal, and if he is in a Ten, there’s no problem at all. It’s only in the Ten that he can see what needs to be added, and through the Ten he needs to see what he can ascribe to the Creator.
Question (ITA 4): (55:37) How can I accept within reason something that I reveal as unreal, above reason? How can the friends help me in this state?
M. Laitman: We have to understand that it's not that it's not real, but it's something that I don't grasp. I cannot say it's not real, because real, that relates to perception. It's like you have one person who sees something as blue, and the other one says, no, it's green. So each one of them says that the other one's perspective is not true. To say that it's not the truth, it's like you saying it's the truth. You are deciding, meaning you have attainment, but here we have no attainment. We want to prepare ourselves for something that the sages, the wise ones, attained, and they told us, this is how you attain spirituality, above our reason, our mind. We need to build up that level of reasoning, that level of emotion, which is higher than what we have, and everything we feel right now, upon that, above it, we build the next spiritual degree, which is the opposite of it, inverted.
Question (Kyiv 1): (57:23) Rabash writes here that a person has to imagine himself as if he already rewarded with faith in the Creator and the feeling in all his organs. Where do we feel the Creator and merit faith?
M. Laitman: The Creator can be revealed according to equivalence of form, that's how it works in our world, even in our world, in our physics, that's how it works. I need to be with the same qualities as the thing that I feel, so as to have any ability to feel it or understand it after feeling it. So we have to develop in us the same quality as exists in the Creator. The Creator is the power of bestowal, and we therefore need to come to that power of bestowal. The power of bestowal for us is called the power of faith. We don't have it in us, we have to build it. That's why we need to rise above the degree of reason to the degree of faith, which is above reason, and to develop such a force, such an attitude. And in that force, in that disposition, we will begin to discover the Creator according to equivalence of form with Him.
Student: This quality of faith, it is felt, he writes here in the organs, that is, it is some kind of…
M. Laitman: Within our desire, after we do it… that's a very good question. Within our desire, as we learn in the Wisdom of Kabbalah, as you learned in the introduction, after the Tzimtzum, Masach, and Ohr Hozer, restriction, screen, and reflected light, we can feel the Creator, because we have the same quality as He has. It's called faith above reason, the power of Bina, the force of bestowal, above the force of reception, above the force of our Aviut, our coarseness.
Student: Does it mean that these organs are above the will to receive, they are different kind of vessels?
M. Laitman: It's correct what we build. It’s above our vessels, but we build it above our vessels, meaning that upon our vessels, we have nothing else. We have nothing else. So above them, we build the power of bestowal. That's why we have the restriction, the rejection, the reflected light, and we have the upper force, the upper light, because by that, we generate the same quality of bestowal, and by equivalence of form with the upper force, as I bestow and he bestows, then we begin to feel each other. Before that, of course, the Creator feels us, we are inside of Him, but we don't feel it.
Student: Can you say that these organs, where faith is felt, are the qualities of the friends?
M. Laitman: Correct, exactly. So gradually we come to the power of bestowal. Very good. Very good.
Question (Kyiv 1): (01:01:02) How to choose? I'm not able to start working with all the desires. How, at any given moment can I determine or decide on the desire, above which I have to build the screen, restriction of screen, reflected light, the desire to work with?
M. Laitman: It doesn't matter. It doesn't matter. So long as it's through the friends, towards the Creator. That's all. It's not important. You don't need to choose specifically these desires or those. It's a kind of disposition, inclination and intention. From which desire? Whatever I can do. As I'm sitting before you, and you honor me with some, I don't know, refreshments. So, the more I can express my attitude, my gratitude to you, the more I do so.
Question (K.Shmona): (01:02:06) What should in a man in order to reach a state of faith above reason?
M. Laitman: What needs to happen is that he needs to be in despair from trying to attain the Creator in his regular vessels. Waiting, perhaps, for the Creator to bend and give the person what he wants under that person's conditions, right? But after a few years pass, and the person invests and invests, and after descents, ascents, he comes to a state where he begins to understand what it means, what the level is on which he attains contact with the Creator, which is the degree of faith. And it's not faith, as people in the world say, where I believe, you know, just like that. I believe something, no. It's the power of bestowal which the person develops. And so you advance towards it.
Meaning this is a degree of the revelation of the Creator to the created being. Where we develop the power of faith, and then with that power of faith, we begin to attain contact with the Creator. I very much hope that in general, we will come to realize this. Throughout the generations, the previous generations, only a specific few Kabbalists could do it in every generation, but now we are in the last generation. Therefore I think that we are capable of it in mass, right? All of our friends, in all of our friends. So let's try to help each other, because here it's impossible to do it alone.
We are also in the last generation where the character of the revelation, the type of the revelation of the Creator is such that it has to be revealed in many, in the many, in the masses, where everyone shall know me from the least of them to the greatest of them. And so we have to make such efforts. But regardless we now begin, we are now starting with this, with this new topic. I hope very much we won't leave it and not despair of it and rather help each other and continue with this as the prime subject.
I remember when I came to the Rabash and in all of his speeches, all of his short talks during the meals for example, he spoke only about faith above reason. And I didn't understand, what does he want? What is faith above reason? And again, faith above reason, and again, faith. All the time, every sentence, faith above reason. What's the use of it? What's the connection? Where is it? What is he even talking about for a long, long time. Until I discovered it, and it took a long time, but for us, it's something different.
You are all in a different state already in the last generation, and I hope that in a very short time we will begin to discover and to put it into action, to practice the power of faith, which is built above our reason.
Question (New York 2): (01:06:40) We had an incredible Yeshivat yesterday with 125 people present, and we really felt a deep connection, as well as the edge of the responsibility that's needed to achieve this connection. How would you say to, how do you feel America in terms of, how do we go above reason and stay above reason from this point where we are? What's the greatest thing that we need to concentrate on?
M. Laitman: Only according to the subject right now. I'm sorry. We will talk about all that later. Right now, only according to the lesson, right? The subject of the lesson. You can't take the whole thing upon you now to lead it in a different direction altogether, no.
Question (New York 4): (01:07:42) Ibur is Tzimtzum, if I understand. So, what is the connection between Ibur and Tzimtzum?
M. Laitman: No, sorry. Ibur [conception] is not Tzimtzum [restriction]. Ibur, conception means that I'm developing. Restriction is the condition for it, where I restrict myself, diminish myself in order to enter the upper one and develop within Him through greater and greater equivalence with the upper one. So, it's correct that I restrict myself more and more.
However, my purpose is not only to restrict myself, but rather to get some equivalence with the upper one. Ultimately, who develops within the upper one? The embryo, right? Something that is similar to the upper one. And then it is born. And when it is born, it has the form of Adam, from the word Domeh, similar to the Creator. Continue.
Student: Why does Rabash say that Ibur is connected to anger and trouble with Evra [anger] and Tzarah [trouble]?
M. Laitman: Because it is against his desire. It's very difficult to be in conception, where the spiritual embryo feels, understands that it works against his desire and has to restrict himself, to constantly ask the upper one to give it the power of restriction, the power of limitation. And only by restricting his desire it's like out of Play dough, out of something malleable like that, he can build himself.
More correctly, he's ready for the upper one to form him into a certain shape, and so it means that he's in restriction, in wrath it's called, and it's difficult work. He's allowing the upper one, letting the upper one make of him whatever the upper one wills. Try to imagine to yourself, that you go 24 hours, all the time. You're in such a way where I want the upper one to make of me whatever He wants. Right now, at this moment, I only want to know what He wants from me, and I will do it. With every moment I do this because the upper one wants it, wants me to do it, and it's not that I want it. All the time only like that, again and more and more I now think, I now act, because the upper one wants it.
Try to be like that all the time, and then you will advance towards the form of Ibur. And it's simple, it's just to be, to maintain that intention, right? That intention what the upper one wants, that's what I now perform. And it doesn't matter what you actually do. What matters is that you do it.
Reader: And now we will summarize the main points we heard in the lesson.