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

Daily Morning Lesson: July 25, 2025

Part 1: Recorded Lesson October 25, 2021. Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2

Reader: Hello friends, we will now watch a recorded lesson from the 25th of October 2021. Continuing Shamati 34, “The Advantage of a Land,” which you can find on kabbalahmedia.info, starting with the sentence, “Hence, before one acquires vessels of bestowal.” You can also find the study materials in the Arvut system, the study materials tab.

_________________________________

Question (Bulgaria 1): (00:52) Is there a difference between Lishma, for her sake – for her name, and faith above reason? Sometimes, in the articles, it's written that faith above reason, and you say it's bestowal. And Lishma is also bestowal given from above; but with faith above reason, it is written that we should attain it on our own?

M. Laitman: We need to make efforts in order to perform actions of bestowal. What are actions of bestowal? We don't know. This, that in our world one person gives something to another, that's clear that that's not an action of bestowal. Rather, surely he means in this by some opposite action, from someone who is giving. It's like in some store or some place, right? Each time if we are capable of doing something in giving one to another. In this, we are actually in the action of acquiring, purchasing, like in the store. That each one is doing something that is good for him, worthwhile for him; he is getting a benefit from it. That's actually the bestowal we have in this world. Sometimes, this bestowal—we think that that's bestowal but that's not such. It's simply just concealed from us, maybe, sometimes, just how much we are intending for reception, and our intention is for reception.

Now, the faith above reason is the force of Bina that awakens in us from above, it's not in us. And then this force of Bina, it gives us the opportunity to perform actions without any return to us, with no return to ourselves. What will I have from it, what will I get from it? Nothing, I will get from it that I am performing an action with no return to myself. It's hard to understand it but this is what we are actually intending by faith above reason. I don't have these vessels, now, in which I will feel them—the benefit from giving. Because many people in our world, right, they're giving, they're donating but all these are actions of reception and not bestowal. It's like in a store, I'm giving in order to receive, and also the store owner, he is receiving from me in order to give me, right, but he doesn't mean to give. Rather, in this give-and-take manner, we are in relations between us and that's called, go and benefit from one another. Now, the question is, how do we reach faith above reason? We can't, we can't; rather, only by this that we perform actions such that we obligate the Creator, we obligate Him to help us. That's called, My sons have won me over, that we want to perform actions in order to bestow between us, between the friends, within the groups. Towards the Creator, towards corrections, and this, that we are not capable but very much want to perform. This awakens the upper light, the force of bestowal, the general force and it helps us and it is present in each and every action of ours. Not that He gives me some force of bestowal and I am in it and that's it, and I don't need anything more to do. He is always worrying, maintaining, and correcting me, truly like we do with little kids.

Then, it's called that I gradually can bring myself closer to forces of bestowal, to actions of bestowal, to thoughts and calculations of bestowal. But that's in the extent that I receive this force of bestowal from above and it clothes in me, and then I have an opportunity to work with it and not otherwise. Otherwise, I won't have forces, meaning in the extent that I receive from above some unique spirit, unique force, force of bestowal. Then I, with this force of bestowal, am capable in something to calculate my actions in bestowal because there fills me this spirit from above. And then I am capable of working in such a manner. The moment this spirit departs me, I am not capable of anything, once again, I fall to beastliness. That's our work, all the time to make the effort by our connection and prayer to the Creator and request to the Creator and adhesion in the Creator. That He shall fill us in some force of bestowal, in some spirit, and then in this extent we'll be in spirituality – that's in sum total. Then, this force that I request of Him, from the Creator, that's called faith above reason: The force of Bina that dwells upon the force of Malchut. The Creator awakens in us the force of Malchut, each time in greater and greater measures. But they are not big on their own, themselves. Rather, a little more and a little more and a little more so we will receive requests from Him each time that we shall have force of bestowal which is greater and greater.

That's called faith above reason: The force of Bina, bestowal, above the force of Malchut, the force of reception. I know that these words – faith above reason – they're very difficult to grasp for beginners. But accept it as such, that we must each time determine in our minds and in our hearts the internal form of these words, the internal essence of what it's talking about here.

Question (PT 8): (09:49) Why don't we have fear? Why don't we have fear to lose what we're attaining every time or maybe we should agree with that?

M. Laitman: Fear is good, it protects you, it helps you, it warns you. It's good but, really, there isn't because we don't know what we're losing and so we have no fear. Fear is usually from losing what I have—yes—but in the meantime, I don't have such a sensation of what I'm losing.

Student: Some states, after a lesson or during some lessons, everyone experiences something when they say, wow, what a lesson, and later it goes away. How can we make a state where you're afraid to lose it?

M. Laitman: This is the work that you must speak between you and the group. The main thing for us is that as much as we go through today, to make the effort to realize it in the connection between us and then it will remain in something. What we're learning, spirituality, is not in any one of us is there spiritual vessels. These vessels exist in the connection between us. Between me and you, there is these vessels. Each one of us is as Malchut and to be in spirituality is to be in bestowal meaning above Malchut. From each one towards the other and there in that distance, in that gap between one and the other, we reveal the spiritual world. If I pass on my attention, my heartfeltness, my desires to there, I reveal it.

Reading: (12:27) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.

Hence, before one acquires vessels of bestowal, called Dvekut [adhesion], faith cannot be in him on a permanent basis. When faith does not shine for him, he sees that he is in the lowest possible state, and it all comes to him because of the disparity of form, which is the will to receive for himself. This separation causes him all the torments; ruins all the buildings and all the efforts he had put into the work.

He sees that the minute he loses faith, he is in a worse state than when he started on the path of work in bestowal. In this way, one acquires hatred for the separation since he immediately begins to feel torments in himself and in the entire world. It becomes hard for him to justify His Providence over the creatures, that it is in the form of good and doing good. At that time, he feels that the whole world has grown dark on him and he has nothing from which to derive joy.

Hence, every time he begins to correct the flaw of slandering Providence, he receives hatred for the separation. Through the hatred he feels in the separation, he comes to love Dvekut. In other words, to the extent that he suffers during the separation, so he draws nearer to Dvekut with the Creator. Similarly, to the extent that he feels the darkness as bad, he comes to feel that Dvekut is good. Then he knows how to value it when he receives some Dvekut, for the time being, and then knows how to appreciate it.

Question (Latin 5): (15:24) The evil inclination turns to be the intention in order to bestow?

M. Laitman: Yes, yes.

Question (Turkiye 2): (15:44) Why does the upper light always reveal itself in the form of suffering?

M. Laitman: The light does not reveal itself in the form of suffering, the light is revealed more and what we feel, to the extent that we're the opposite of it, we feel suffering but the light does not reveal the suffering. Let's say, I am among wise people and they're talking about things I don't understand and I'm sorry that I don't understand. It's not their intention to make me sorry but it's a simple result of the fact that I cannot understand what they're talking about. It's the same with the upper light. When it appears, it appears as the light of love, the light of connection. If I'm not in it, I'll run away from it. I don't want it, or at least I'm not far away from it, so to speak, but I still feel that I don't belong to it. I get all kinds of rejections, that's how we grow.

Question (Kyiv): What is that spirit that fills me when I am connection and bestowal?

M. Laitman: The force of the bestowal, when we start to discover it bit by bit inside us, is the force of the illumination of Bina that affects us.

Question (W MAK): (18:10) Suffering leads to the source of the suffering, which can lead to hate of the Creator. Do we need to hate the source or not?

M. Laitman: We should hate our will to receive, which is what leads us to a state that we cannot feel good in each and every state. That's it, all in all, our will to receive is to blame with all our unpleasant emotions.

Question (W Internet): (18:51) Where to attain the force to believe that the Creator is the good that does?

M. Laitman: From the environment. From the environment, we have nothing else. Only there can we receive forces and with these forces we can overcome and succeed.

Student: How to know that we're not confusing between faith above reason and some imagination, or self-lie?

M. Laitman: That, too, is only by the connection between us. We have to understand that the vessel that used to be whole, in the beginning, the beginning of the creation and everything was okay, organized nicely with truly godly harmony. What was missing there? Only for the created beings to understand where they are, that they're in the Creator, how is it possible? How is it possible to reach a state that we can feel that we're in the Creator? Only as we learn as the advantage of the light from darkness; that the land is the desire so that it's inside everything that is opposite of it. That's why we have to go through all these opposite states and this way we discover ourselves. This is what's happening to us now.

Question (W Turkiye 5): (20:52) Is revelation of the Creator when we feel that we rise together above reason?

M. Laitman: The revelation of the Creator cannot be in any way but when we're ready to accept Him with faith above reason. What is faith above reason: When the force of Bina is greater than the force of Malchut. Then the Creator can be revealed or He to be revealed to the extent that Malchut is greater than Bina, then we would devour it. We would perceive Him in our vessels of reception. What we should do is restrict our vessels of reception, to cover them all with vessels of bestowal. And then to approach the revelation of the Creator to surely give Him contentment by that.

Question (W Latin 13): (22:00) What can help to feel the greatness of the Creator?

M. Laitman: To help me feel the greatness of the Creator, only the group can help me there, only the group. And to the extent that there I'm incorporated, I yearn, I participate, to that extent I perform all kinds of actions of bestowal. They help me, well, what can I say, I carry out, within the group, spiritual actions.

Question (W Moscow): (22:44) Where do we feel the greatness of the Creator more, in concealment or revelation?

M. Laitman: The greatness of the Creator, you feel it more and more in the two opposite extremes – in the darkness and in the light – this is called, a King that kills, that gives life, and grows salvation.

Student: Does self-importance cause suffering and the importance of the Creator brings fear and gratitude?

M. Laitman: That's something you should connect together, these opposite states, and then we'll know.

Question (W Moscow): (23:36) Does a covering need to come before revelation of evil?

M. Laitman: Of course, the covering has to come before the revelation in each and every thing because only after the covering do we discover the real state. If we cover, correctly, the will to receive, we need not be afraid of the revelation of the evil, recognition of evil—no, it won't happen.

Question (W MAK): (24:12) Is faith above reason always suitable to the coarseness that's revealed?

M. Laitman: Over the coarseness that's revealed, we always try to perform a restriction, a concealment. Bit by bit, to discover our relation to it, to the extent that we have the restriction, the screen, and the reflected light, to the extent that we can be in bestowal.

Reading: (24:58) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.

Now we can see that all the torments that exist in the world are but preparation for the real torments. These are the torments that one must reach, or he will not be able to acquire anything spiritual, as there is no light without a Kli [vessel]. These torments, the real torments, are called “condemnation of Providence and slandering.” This is what one prays for, to not slander Providence, and these are the torments that the Creator accepts. This is the meaning of the Creator hearing the prayer of every mouth.

The reason the Creator responds to these torments is that then one does not ask for help for his own vessels of reception, since we can say that if the Creator grants him everything he wishes, it might make him farther from the Creator due to the disparity of form that he would thus acquire. Rather, it is to the contrary: One asks for faith, for the Creator to give him the strength to prevail so he can be awarded equivalence of form, for he sees that by not having permanent faith, meaning when faith does not shine for him, he comes to doubt Providence, and he comes to a state called “wicked,” that he condemns his Maker.

It turns out that all the suffering he feels is because he slanders Providence. It therefore follows that what hurts him is that where he should have been praising the Creator, saying “Blessed is He who has created us in His Glory,” meaning that the creatures respect the Creator, he sees that the world’s conduct is unfitting for His glory, since everyone complains and demands that first it should be open Providence that the Creator leads the world in a manner of good and doing good. Since it is not revealed, they are saying that this Providence does not glorify Him, and that pains him.

Thus, by the torment one feels, he is compelled to slander. Hence, when he asks of the Creator to impart him the power of faith and to be rewarded with the quality of good and doing good, it is not because he wants to receive good so as to delight himself. Rather, it is so he will not slander; this is what pains him. For himself, he wants to believe above reason that the Creator leads the world in a manner of good and doing good, and he wants his faith to settle in the sensation as though it is within reason.

Therefore, when he practices Torah and Mitzvot, he wants to extend the light of the Creator not for his own benefit, but since he cannot bear not being able to justify His guidance, that it is in a manner of good and doing good. It pains him that he desecrates the name of the Creator, whose name is The Good Who Does Good, and his body claims otherwise.

This is all that pains him since by being in a state of separation, he cannot justify His guidance. This is considered hating the state of separation. And when he feels this suffering, the Creator hears his prayer, brings him near Him, and he is rewarded with Dvekut, for the pains that he feels from the separation make him be rewarded with Dvekut; and then it is said, “As the advantage of the light from within the darkness.”

This is the meaning of “The advantage of a land in everything.” Land is creation; “in everything” means that by the advantage, meaning when we see the difference between the state of separation and the state of Dvekut, through it we are granted Dvekut with the everything, since the Creator is called “the root of everything.”

Question (PT 13): (31:09) There is a will to receive that's in separation. Is hate for the separation bringing to restriction?

M. Laitman: Yes, yes, we don't need anything beyond hatred of separation. Hatred brings distance, performs the restriction, it does everything. It corresponds to love.

Student: The force of hate is what gives us the force of restriction?

M. Laitman: I didn’t understand, ask again?

Student: On our part, we hate the separation, is there another force that needs to come, to give us the force for restriction?

M. Laitman: Yes, certainly. Hatred is hatred meaning, what you are asking is, besides hatred, do we need an additional force of restriction, yes? Because hatred comes to me from the upper Providence and the rejection and the restriction come from my awakening already.

Student: What more do we need in order to reach the action of restriction, besides hate?

M. Laitman: First of all, our decision that we don't want to work in order to receive, that we're willing to rise to the degree of bestowal. You can't say, I don't want to be in it so what do you want to be in? There has to be, also, something that is positive. That's how we should determine.

Student: At the time when a person is in hate for the suffering, he's still wicked, right?

M. Laitman: No, when he hates separation, he's no longer wicked because he hates the separation. But wicked, righteous, it's with respect to the Creator, there are many actions here on the way. When I feel, I feel it, am I ascribing this feeling to the Creator or to me, what am I doing with this? You're saying righteous. Righteous is to the extent that I relate to the Creator, I justify His Providence – even though I feel it as unpleasant inside me but – it's just. When I justify Him with what He, with the things He's doing to mend; also, it's, is it for my sake or for me to justify Him in a different degree by which I can reach spirituality? By that I can reach a state that the Creator becomes my goal.

Question (PT 10): (34:50) I wanted to ask about the two edges of our work, two ends. You said we need to pray that there shall come some force from the Creator that fills us, the spirit of good called, above reason, on one hand. On the other hand, how do we need to pray for a connection between us? Prayer for connection between us and prayer for that force, is that the same thing? Or is one the beginning and one the continuing?

M. Laitman: It depends on what a state a person is, where he is. Does he distinguish between these things or doesn't he? At least in the middle, you see, comparing the way you were in the beginning of the lesson, in the middle of the lesson, in the end of the lesson. How much your discernments change, how many inner scrutinies we're going through and that's how it's revealed. That's basically the work for us to bring ourselves to all kinds of states that each and every form of connection and disconnection, and relation between us and the Creator will be, for us, more and more felt, prominent, to such an extent that we'll be able to discern the different states in it. And to mention them, to sort them out, that's our whole work, meaning to discover the soul. That's our whole work, to discover the soul; we can call it the soul of Adam HaRishon or our general soul or each and every one's personal soul—it's all the same. It only depends on the scale, to what extent I know this state. Because all in all, each of us ultimately attains the entire reality meaning he comes to depict himself as the created being that the Creator created.

Student: Specifically, on this point, between us and the Creator, it's the same thing? Or it starts at one and then turns into the other or they're both in parallel? That's what I want to clarify.

M. Laitman: I don't understand you?

Student: You said in the beginning of the lesson, you give answers this way and that way. That the work is both between us, that we pray between us, we're looking for the connection and from this we turn to the Creator. Or that, on the other hand, I also heard that we turn to the Creator in order to receive the force of good that dwells between us, that that will be above reason. Are these two different types of work or one continues the other?

M. Laitman: It's the same, it is the same, you should try to discover your tendency towards bestowal to the friends and through them to the Creator in each and every step, in each and every case. And then surely you will be attaining faith above reason because you are the reason, the friends are already the faith above reason, and everyone is aimed at the Creator, it should be more and more clear to us.

Question (W MAK 21): (38:57) How to correctly cover all of the will to receive?

M. Laitman: All the will to receive, we should, let’s think together, both men and women, let's think we're doing something together. We want to nonetheless connect in our desires and that these desires will all be in that upper force. And all of them will be organized to give some space to the Creator to fill us, in order to give Him contentment. It's not that we want to grab Him and to bring Him to us, no, we want to, by that, give bestowal to Him and an action of love – let's want it to happen together! That's basically what we need in such a tendency we all have to be all the time. We're not going to our day of work and all kinds of troubles. Some go to sleep, depends where they are on earth but all of us, we all think about this. We all want to be connected. In our connection, above each and everyone's personal ego, we want to give some room for the Creator to clothe in it and enjoy, to fill us. Not for us, but for Him to enjoy, that should be the sum total of our intention. It's not that we want to receive the Creator and to feel that He is filling us but, rather, we want Him to feel that we give Him space to fill His vessels, what He created and to enjoy it. We want His good, just like a mother concerned about her child enjoying each and every moment of His life, that's how we should be concerned about the Creator, enjoying every moment of taking care of us. He's taking care of us anyhow but, on our behalf, that should be the relation, that should be the feeling. We want the Creator who is taking care of us every moment, we want Him to enjoy it, that's it. Try to imagine that you're like a baby, like a child that wants to return to the mother, her relation to Him.

Question (W West 2): (42:17) What is the request for the force to rise above the ego or equivalence of form with the Creator is not self-reward, benefit?

M. Laitman: This depends on a person's height, depends on the height a person is in. We have to reach a state that we understand that nothing changes in creation but our relation. What we used to think is hard work becomes reward for us. We thought it's so difficult, why do we need to do it? Now we see it's not difficult, it's a pleasure. There's nothing better than that. That's called, I have seen the world and it is opposite. We'll come to that, but that's all a result of exercises we try to do between us. That we during the day think about how to connect so that the Creator enjoys us.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

האתגרים והקשיים של בני הנוער בדורינו

האתגרים והקשיים של בני הנוער בדורינו

האתגרים והקשיים של בני הנוער בדורינו

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם