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

Daily Morning Lesson: December 21, 2025

Rabash. Article No. 12, 1991. These Candles Are Sacred

Reader: Hello, in the first part of the lesson, we will study a lesson from December 23rd, 2016 on the topic of Hanukkah. Friends, please pay attention that the lesson for us contains workshops that Rav will give us. We will continue in the times just as in the lesson itself.

Reader: We are continuing to read. We'll read from the top.

M. Laitman: Let's go.

Reader: (00:45) Article No. 12, 1991. These Candles Are Sacred

We say (in the song Mighty Rock of My Salvation), “Greeks have gathered over me, then in the days of the Hasmoneans, and broke the walls of my towers.” “Greeks” are those people who go within reason, who cannot do anything if it is against reason. At that time, there was the governance of the Greeks, meaning this dominion governed over the people of Israel.

M. Laitman: Meaning, they want to work within reason. Not that they don't have the possibility, they want to do it within reason. Maybe it starts from they can't, but the fact that they fight to do it within reason.

Reader: (01:33) Article No. 12, 1991. These Candles Are Sacred

This authority is called “the wicked kingship of Greece,” whose role was to make them “forget Your Torah and move them from the laws of Your will.” That is, the governance is to go specifically within reason. This is what causes the breaching of the wall that guards the tower. A “tower” means that within man, there is a certain measure of greatness of the Creator. This “wall” is called “faith above reason,” and specifically by faith above reason one can come to feel the greatness of the Creator, as well as depict to himself the greatness of the Creator.

When a person feels the greatness of the Creator, he is “like a candle before a torch,” annulled before Him. But the Greeks, meaning dominion of within reason, which did not let them go above reason, is regarded as “breaking the walls of my towers.” In other words, the faith above reason, which is a wall. Within this wall we can build towers, meaning obtain the greatness of the Creator, which is called “a tower.” That is, specifically through faith above reason we are rewarded with the “reason of Kedusha.”

It follows that man’s greatness, who is rewarded with feeling the greatness of the Creator, comes specifically by lowering himself, meaning lowering his reason. At that time he can be rewarded with the greatness of the Creator called “reason of Kedusha.”

By this we can interpret what is written (“And [the Lord] Will Give You,” for After Shabbat), “Rabbi Yochanan said, ‘Wherever you find the greatness of the Creator, there you find His humbleness.’” There is certainly a simpler explanation, but when we speak in terms of the work, we should understand what is written, that we find the Creator’s humbleness, that He is humble. We should understand how is there the quality of humbleness in the Creator, for it means lowliness, and how can we speak of this quality in the Creator. Normally, it is written, “The Lord is King, He wears pride.”

We should interpret that this refers to the person. That is, wherever a person is rewarded with His greatness, to attain something of the greatness of the Creator, “there you find the humbleness of a person.” According to the greatness of the Creator with which a person is rewarded, to that extent the person sees his lowliness.

In other words, precisely when a person goes above reason, the reason comes to him and wants to obstruct him, and begins to argue with him. At that time, the person sees that he has nothing to reply. Then a person sees the evil within him, that he needs more strengthening so he can be saved from the reason of the evil inclination, which is called “Greeks.” At that time, he sees according to the evil that is revealed in him, that no one is as low as he, since the evil in him is revealed more than in the rest of the people. As said above, this is according to the good that a person does, if he walks on the path of truth and wants to do everything in order to bestow.

It follows that when one is rewarded with even a little bit of the greatness of the Creator, he does not know why the Creator helped him more than other people, since he feels that he is worse than all the people in the world. He tells himself that if the rest of the people knew the path of truth the way he understands it, they would certainly be virtuous people, not like him. It follows that when one feels a little bit of the greatness of the Creator, he comes to a state of lowliness at the Creator helping someone as base as he. This is the meaning of the words “Wherever you find the greatness of the Creator, there you find His humbleness.”

Therefore, when one says to the Creator, “You lend a hand to criminals and Your right is stretched out to welcome the returning” (Conclusion prayer), this means that when one asks the Creator to bring him closer, it is regarded as stretching out the hand for reconciliation, “and Your right is stretched out to welcome the returning.” In other words, a person says to the Creator, “I feel my situation, that I am more wicked and more criminal than the rest of the world.” This comes to him because from above, he was shown the evil. As said above, a person is not shown more evil than what is in him.

As we interpreted what our sages said, “To the wicked, the evil inclination seems like a hairsbreadth, and to the righteous, like a high mountain.” It seems as though it should have been the opposite. The wicked, who cannot overcome the evil inclination, should say that the evil inclination is like a high mountain, and the righteous, who did have the power to overcome, the evil inclination should have been in their eyes like a hairsbreadth.

The answer is that a person is not shown the evil in him but only according to the good within him, so that the good and the bad will be balanced. Therefore, the righteous, who have many ups and downs, all the descents are from the evil inclination. As a result of the many descents, a “high mountain” is built. The word Har [mountain] means Hirhurim [reflections/thoughts]. This means that any reflection, where one doubts the quality of the Creator, when he does not believe in His Providence, that He is good and does good, this is called “a bad thought.”

Therefore, to the righteous, the evil inclination becomes a high mountain, whereas to the wicked, who have no ascents and descents, since it is impossible to descend before you ascend, as we explained concerning Jacob’s dream, where it is written, “Behold, angels of God were ascending and descending on it,” where it should have written first “descending” and then “ascending.”

But in the work, all the people came into this world to carry out the mission of the Creator, and an “angel” is called a “messenger.” Therefore, first one must ascend in the degree of the work, when feeling some nearness to the Creator, and afterward, there can be descents. For this reason, the wicked, who have no ascents, naturally have no descents. Indeed, why do they not ascend? It is because the evil inclination disrupts them from ascending. For this reason, they remain in the evil inclination that is only as a hairsbreadth.

Hence, the righteous, who have the real form of the evil, when the Creator helps them, they feel their lowliness, that the Creator brought them closer, and this is called as it is written, “He lifts the poor up from the trash.” That is, the person says, “I was in the trash, enjoying everything that animals take as their nourishments, meaning trash.” This is the meaning of “In the place where you find the greatness of the Creator, you find His humbleness.”

However, we should interpret this as said above, that one should not say, “Now that I have been rewarded with the greatness of the Creator, I no longer need faith above reason because I have what to build my work on—the basis that I have now been rewarded with the greatness of the Creator.”

Rather, as Baal HaSulam said, a person should be careful when he is rewarded with some nearness on the part of the Creator. He should not say that now he knows that it is worthwhile to do the holy work because now he feels a good taste in the work. Rather, he should say, “Now I see that it is worthwhile to work above reason because specifically by wanting to go above reason, the Creator is giving me some nearness to Him.”

Hence, he takes this nearing as a sign that he is walking on the path of truth. Therefore, he resolves that henceforth, he will not want to accept any work within reason. Rather, everything will be above reason. It follows that he does not take the nearing to the Creator as a basis on which he says that it is worthwhile to be a servant of the Creator, “since I already have a basis.” On the contrary, from now on he will work only above reason.

This is the meaning of what is written, “In the place of the greatness of the Creator, there you find His humbleness.” That is, “In the place of His greatness,” meaning in the place where one attains some greatness of the Creator, there you must find His humbleness. In other words, there, in the place where a person finds the greatness of the Creator, a person should find man’s humbleness, which is faith above reason, called “lowliness,” “humility.”

Since faith is regarded as being of inferior importance, faith is called “below.” That is, when one finds the greatness of the Creator, he should search and find a place to work in faith, and not in the sense that he has found a place of the greatness of the Creator.

Since one should say that the fact that he has been rewarded with finding some greatness of the Creator, it is because first he went with faith, which is called “low,” “lowly.” Hence, he continues on the path of faith above reason since he sees that this is the path of truth, and the proof of this is that specifically through this preparation, the Creator brings him closer to Him.

This is the meaning of what is written, “Greeks have gathered over me … and broke the walls of my towers.” This means that a person should guard this wall, called “faith in the Creator above reason.” In other words, a person must not wait until he understands that it is worthwhile to learn and to pray, etc. Rather, he should not consider what the reason advises him. Instead, he should follow the way that the Torah obligates a person. This is how one must behave. Only in this way, called “unconditional surrender,” can one be rewarded with the reason of Kedusha.

And the most important is the prayer.

M. Laitman: (14:52) What does it mean, unconditional submission, surrender? What is considered, what does it mean, unconditional surrender? Let's go.

Workshop: What is an “Unconditional surrender”?

M. Laitman: (16:28) What is reception above reason, reception within reason, reception below reason? What is reception above, within, and below reason? Not bestowal. Reception, yes? Clear. Let's go. If you appear a little confused. Okay, that's very good. Please.

Workshop: What is the difference between reception vs bestowal within reason, and reception vs bestowal below reason?

M. Laitman: (21:28) What's the difference between receiving above reason, bestowal above reason? Receiving within reason, bestowal within reason? Receiving below reason, bestowal below reason? Go ahead. What are you laughing at? Life makes their owners happy.

Workshop: What is the difference between reception versus bestowal above reason, reception versus bestowal within reason, and reception versus bestowal below reason?

M. Laitman: (26:33) The Maccabees, they used to fight. They knew that the temple was about to burn, and the people of Israel were about to be exiled to all sides of the planet, and they fought above reason for it not to happen, although they knew for sure that this, in the future, must happen, right? We're coming from our direction, everything is ruined, and we have to build the vessels of bestowal, vessels of reception, the Greeks against the Maccabees, the Jews. In what way do we work above reason? What is our work above reason? Clear? For them, it's clear what's happening, right? I know that it would not hold, that according to the plan of creation, that's how it should be, and nonetheless, I have to stand until the bitter end, that's my life. That's how they went to war. Where do we go to war? Where is our above reason? Okay. Try. You know what the center of the Ten is, right? Try. There, above reason.

Workshop: How do we work to go above reason? How do we fight? Where is our “above reason”?

M. Laitman: (31:38) Do we build reason within the group, so that each one will have the possibility to go above reason with the reason of the group? To go above reason means I have no reason, no mind, so how do I go? I go with something that's higher than me. Higher, spiritually speaking, means more connected, a degree of greater connection compared to me. That's the degree of the group. Are we building the reason, the mind in the group, in order to go with that compared to my individual mind and reason? Let's go. Until we build it, we can't go. How do we build it?

Workshop: Are we building the mind and reason within the group in order to go with it against my individual mind and reason? How do we build this?

M. Laitman: (37:28) So, what it means is, in order to build a reason inside the group, within the group, then we probably need the reforming light to connect our points that belong to the connection between us, only those we can connect between us. And then, thanks to the reforming light, we'll have the reason of the group, right? What is clarified to me when I'm connected with the others through the point in the heart? This will be the reason of the group. And each one, then, can be integrated in the reason of the group, and this is called that he's going above his own reason. Why? On the condition that the upper light builds this reason. Can you go above the reason of the group? If there's reason, you can always go above it, right? Perhaps. How do you do that? How do you go above the reason of the group? Please, please.

Workshop: Is it possible to go above reason of the group? How do we do it? How do we go above the reason of the group?

M. Laitman: Moving on to Rabash, second volume, page 1538.

Reader: Page 279 in the writings of Rabash, letter 68. We're reading in the writings of Rabash, the second volume, page 279, letter 68.

Reading: (45:37) Letter No. 68

December 18, 1963 (eighth day of Hanukkah)

Hello and all the best to my friend,

I am sending you and your family congratulations. May your family know contentment, peace, and health. As your family has grown, may all the works you are engaged in grow, as well, both in corporeality and in spirituality, and may you find in them success and blessings.

We see that our sages have determined to publicize the miracle regarding two miracles that occurred to the whole of Israel: Hanukkah and Purim. On Hanukkah, it is by lighting the candles, and on Purim, it is by reading the Megillah [Purim scroll]. We should understand why on Hanukkah we need to show the candles outwards, for all to see, and why the candles should be lit when everyone has left the market, which is in order for people outside to see, unlike Purim. We should also understand why on Hanukkah our sages asked, “What is Hanukkah,” which was not so on Purim?

We should distinguish between a miracle that pertains to spirituality and a miracle that pertains to corporeality, and what is a miracle at all? It is known that something natural is not regarded as a miracle, but what is above nature, this is considered a miracle. Natural means something that man can do alone. This is called natural. But what man cannot do is already regarded as above nature.

For example, if someone is critically ill at a person’s home, and all the doctors have given up and said that they cannot help that patient, then a believing person says to the Creator, “Dear Lord, now no one can help me but You,” so he asks of the Creator, “Perform a miracle and heal this sick person.” And when the sick is healed, it is called a “miracle from heaven.”

By that we can understand the meaning of a miracle in spirituality. When a person is born, the evil inclination immediately connects to him, as it is written, “Sin crouches at the door,” and the good inclination comes after thirteen years. Our sages said, “It is a caution for a courthouse to not hear the words of the litigant before the defendant’s advocate comes,” since they will justify the argument of the plaintiff. Accordingly, when the evil inclination comes to a person with its arguments, he is compelled to listen to it. Later, when the good inclination comes, its words are not heard. It follows that the good inclination is in exile, and the evil inclination has full control over the body. This is regarded as spirituality in exile, under the corporeality.

A person cannot come out of this exile, and only the Creator can deliver him, as our sages said, “Man’s inclination overpowers him each day and seeks to put him to death. Were it not for the help of the Creator, he would not have prevailed over it.” From this we see that only the Creator can help, and this is why it is called a “miracle.”

On Hanukkah, we say, “The evil kingdom of Greece came over Your people, Israel, to make them forget Your teaching and move them from the laws of Your will.” This means that the exile was only on spirituality, since the Greeks wanted to rule over the people of Israel with their philosophy.

This is the meaning of what we say, “Greeks have gathered around me … and have broken the walls of my towers.” The holy ARI says that Homat [wall] comes from the word Tehum [area/zone], meaning that the people of Israel have a limit to what is permitted to think. That is, one must believe that the Creator leads the world with benevolent guidance, even though we do not understand it.

When a person has that boundary, he has a wall his enemies cannot penetrate. This is a keeping from foreign thoughts. This is why faith is called a “wall.” The Greeks broke that wall, and a miracle occurred and the Creator helped them, as it was mentioned, “Were it not for the help of the Creator, he would not have prevailed over it.”

It follows that the miracle of Hanukkah was a spiritual miracle, and in spirituality we must ask “What?” or we do not feel the miracle. This is why they said, “What is Hanukkah?” so that each one will ask about the miracle of spirituality, meaning so as to first know the meaning of spiritual exile, and then be able to be granted spiritual redemption.

And because of it we should divulge it publicly, to make everyone interested. Otherwise, we do not feel the exile or the redemption, since exile is a matter of feeling. For example, one who sees one’s friend driving a car on Shabbat [orthodox Jews don’t drive on Shabbat], and approaches him and asks him, “Listen friend, do you regret driving on Shabbat? After all, our sages said, ‘The wicked are full of remorse.’” There is no doubt that he will laugh at him. So what does it mean that our sages said that the wicked are full of remorse?

Rather, we must say that one who feels that he is wicked regrets it. But one who does not feel it does not regret. Therefore, the person who is driving on Shabbat and does not regret it, certainly does not feel that he is wicked because he does not believe in the Creator, so he does regard himself as wicked for driving on Shabbat.

It follows that a person cannot be in spiritual exile if he does not feel it. This is why we should ask, “What is Hanukkah?” so that one will begin to reflect on himself. But on Purim, the redemption was on corporeality, so there is no need to ask “What?” since a corporeal exile is something everyone knows and feels, so when the miracle is publicized, everybody knows.

Therefore, on Hanukkah, we say, “These candles … and we have no permission to use them,” since the miracle was only on spirituality. But on Purim, it is written, “feasting and rejoicing,” since the miracle was on the bodies.

May the Creator help us be granted redemption in spirituality and corporeality, Amen.

From your friend who wishes you and your family the best,

Baruch Shalom HaLevi Ashlag

M. Laitman: Questions?

Question (Petah Tikva Center): (53:52) What's the difference between a wall that helps a person not receive within reason, and a wall that helps a person go and bestow above reason? How do you go from one to the other?

M. Laitman: Hold on, hold on, hold on. Let us penetrate your question. Question.

Student: There is not to want or want to not receive within reason.

M. Laitman: That's fine.

Student: Yes, but that's not called going in faith above reason.

M. Laitman: In reason is in reason. So why say it's above? If you say that in reason is wanting in reason or not wanting in reason, that's already in reason. That's according to my decision.

Student: No, but resisting the reception within reason.

M. Laitman: That I resist to what?

Student: That there will be something within reason.

M. Laitman: Something within reason, okay. I resist within my reason? With my resistance?

Student: That’s the question, I don't know.

M. Laitman: Otherwise, I can't answer because…make the question clear.

Student: Can there be connection between work that is such resistance, just hate within reason, and the work that's above reason? Is there any connection between the two, any transition?

M. Laitman: What's the connection between working within reason, regardless of the type, and working above reason, regardless of the type? Yes?

Student: Yes.

M. Laitman: That this reason comes from the Creator. Whatever is in my nature is called in reason. It doesn't matter what I decide. Reception, bestowal, it doesn't matter. It's all in reason. Bestowal, that's it. If I receive the other nature, which is only the light that reforms, whatever I do according to my second nature, that will be called above reason, above my previous reason.

Question (Petah Tikva Center): (56:37) At the moment I've attained something above my reason it becomes again my reason. I need to search again for a new degree above?

M. Laitman: No, no, no, no. Why are you guys speeding up? I'm not even able to hear. Again?

Student: Let's say, I do an action within reason. I do some calculation, and I go above it.

M. Laitman: How can you go above it if you already calculated it?

Student: I understand that whatever calculation I do in my reason is my reason, but let's say, I throw that aside, I go to the group, and whatever the group tells me, that's above my reason.

M. Laitman: So the fact that you go to the group, that's not your reason.

Student: No.

M. Laitman: So whose reason is it?

Student: It's the friends’. It's the groups’.

M. Laitman: But you got that?

Student: Yes. So that's above my reason?

M. Laitman: Sure.

Student: So question. So what's the next stage?

M. Laitman: There is no next stage. It's constantly that way. You get different opinions from different directions, and if you absorb this, if you make them your own, then it's yours. I thought to lay down on the couch. Now I get up and go to the group. So that means you go above reason? Your reason has changed.

Student: Well, again, so there's the opinion of the group…

M. Laitman: Again, that also turns to your reason. Even the group that influences you, that becomes your reason. Even if they come to you, and they convince you, and you agree, and you're convinced, you just don't really want it, or you do want it for different reasons, that's your opinion. When you work, this is your reason.

Student: Every time I achieve, attain something, it becomes my reason? Everything beyond my vessel is beyond my reason? So when does it end?

M. Laitman: You're asking, what does it mean to work above my own reason? Because every time I receive this new reason, right, then it becomes within my reason. So that means I'll never do above reason.

Student: So yes, it turns out that's how it is.

M. Laitman: If the upper light works on us, it gives us another reason. It gives us the understanding, the sensation, what exactly we want within our reason and what needs to be according to the reason of the Creator, according to His opinion, and then I can work either according to my reason or according to His. And when I receive it according to His reason, that means that I'm going above my reason. Why? Because all the reason that I have and that I had, that's always reception, it's always profit. And whenever I accept the opinion of the Creator, that will be bestowal, and in my vessel of reception it will be sensed as a loss. What? Well, that's how it is. We'll feel that in taking the Creator's opinion, taking the Creator's reason, that does not cancel my own reason. It just comes in a new vessel. It's not the same type, the same style as it was before. Because all of the calculations that you gave me as an example, all these calculations are within my reason. But what the Creator brings, that's not in my own reason. That's in the reason of Bina. Do you have some nice words about this? No? I don't know how else to explain this, but these are two types of reason. Because everything that I can feel and calculate - in what I receive, and how much I give, in what I profit, in what I lose - it doesn't matter. Even for profit, it doesn't matter. That's my reason. So the reason of the group instead of my own reason, the reason of, I don't know, the reason in my workplace, of my manager, of my wife, it doesn't matter. We always have these calculations. It's all within my will to receive. But when the light comes, it gives me the ability to calculate above my own reason. It's like it's in these new different vessels that I didn't have prior to that. I don't take myself into this calculation at all. What's important to me are the others or the Creator. That is above reason.

Student: When Kabbalists wrote, the Creator wanted this or that, it means they've attained the desire of the Creator? They discovered...

M. Laitman: Yes.

Student: His desire, His reason?

M. Laitman: Yes, of course. In Shamati, he writes it, the matter of spiritual attainment or other such articles.

Question (Petah Tikva Center): (01:02:58) He writes, meaning the people of Israel have an area, boundaries within which they are allowed to think. As a Ten in the work, where does this area stop, the area of work above which we go in faith?

M. Laitman: We're constantly working within reason, but only when we get from above the influence of the light that reforms, it raises us to the degree of Bina, because that is its nature. And then we go in faith above reason.

Question (Petah Tikva Center): (01:03:56) There's a great buzz around this question. When a person nullifies himself, he nullifies himself within reason, and then his work is doing above reason, right? Whenever a person nullifies himself, he nullifies himself within reason?

M. Laitman: No. If I nullify myself within reason, then I get a higher reason that cancels the previous reason. How can I cancel my own opinion, my own reason?

Student: Let's say, I come to the group for the first time. Can I do something above my own reason?

M. Laitman: Yes, of course, of course. In the group it said, if you want to be in a group, then you have to come at 3 a.m. Oh, at 3 a.m.? I'm in my second dream only, so how will I come? And what about the third series of dreams? I'm going to miss out on that as well. And according to your faces, I can see that you think I'm right. So what do you do? You say, I go above reason, I'll give up on this dream. So did you give up on it? You did. You came here, you came. Are you going above reason? You're going according to the reason of the group. That's not considered going above reason. That's called changing a cow with a donkey. You do whatever's good for you, you make this calculation. And there is nothing else, even if, God forbid, you're given blows. So there's no choice. If I'm given blows, then I change my opinion. What can I do? All I am is a will to receive. Now someone will come to me and do with me whatever they want, because I'm a will to receive. Anything can be done to me. It's just unbelievable what can be done from a person. What's a person? A person is a will to receive. If you know how to influence a will to receive, then you can make anything out of it. Meaning, you have no chance to exit your own reason. You will always do what your will to receive forces you to do.

Student: So according to what I understand is, even when a person comes for the first time and he nullifies, he does it because of things that bring him to it.

M. Laitman: Of course. So how do we reach spirituality? How? I asked first. The light that reforms? No. Not the light that reforms. The point in the heart. If there was no shattering and a point in the heart in each person, then no one would yearn, no one would aspire to this. Because we have the point in the heart that was implanted in us by the Creator, then He can work on it. And that's what He works on. And by the light that shines, He already makes us to what He wants. Not within the reason. It works on the desire. And on the point in the heart, the light works. And then you're in these constant conflicts and battles. Now the question is, if I act out of my point in the heart through the light that reforms, then why is that called above reason? Right? Because I do it as a result of the light forcing me to do it. And that's why it's called according to the Creator's reason and not according to man's reason. That's how it happens.

Question (Petah Tikva Center): (01:07:58) What you just said, the light that works expresses itself through the group. So what's the difference? How does the light work?

M. Laitman: What does it matter if it's through the group or not? It doesn't act through the group, it acts through the connection; that you've made concessions and you've connected. So it works through these concessions. That is called the spiritual concessions.

Student: So, if I understand, I work according to the light that obligates me. It's the light that's in the connection. Because if I do...

M. Laitman: What is the question?

Student: You said that if I work through the group, then I replace a donkey with a cow. It's not above reason.

M. Laitman: Not through the group. If I've taken upon myself the thought of the group to come to study at 3 a.m., that's changing a cow to a donkey. Because I accept what they told me.

Student: So what's the difference between working by the light or the group?

M. Laitman: Because the light works through the connection. We ask the light to connect our points in the heart. And through these points in the heart, it influences us constantly. And then we go, according to these efforts, we go according to this mutual point between us. And this is called faith above reason. Because this is mutual bestowal. Each one gave up upon their ego to connect to the center of the group, each one gave his point in the heart to the center of the group. We pray together, meaning we pray to the light that reforms. It formed from us, from our points in the heart, the center of the group. And there we can all go on. What does it mean, all? There is no all. This central point, this center of the group, that is already us. And we work according to what the light does. That is the only thing we want. We raise MAN, we get MAD. We raise MAN, we get MAD. That's our work, that's it. That's why it's called above reason. Meaning not according to our ego, that I have a Ten, but according to the points in the heart that connected.

Question (Petah Tikva Center): (01:10:33) What does it mean to concede? What do we concede?

M. Laitman: Your reason. Your good, healthy, corporeal reason - that you need to work, you need to profit, you need... That's what you give up on, yes.

Student: And let's say, then my reason to awaken the friends because they appear asleep, is this something that you give up, for example?

M. Laitman: Everything you do that's not done by the light, that's called in reason. That's it.

Student: So when the light is passing through me, I understand what it's doing?

M. Laitman: I don't know what it means that the light works through me. It can only work through the center of the group where everyone is connected.

Student: So the action that we perform when we're connected, do we know that we do it from connection?

M. Laitman: Yes and no. Not at the start, but then, yes.

Student: So just keep hitting that point of how do we perform actions together in connection?

M. Laitman: Let's say.

Student: So where's the concession? I can't understand.

M. Laitman: Try doing it and you'll see.

Student: What do you mean?

M. Laitman: To connect all the points together, in spite of everyone's ego, and only to care for these points and to live in them. That's nothing. Where is the concessions here?

Student: (01:12:22) Are there actions in our corporeal lives that we have to give up on? Any actions?

M. Laitman: No. No, nothing. That's not called a concession. Not the corporeal one, of course, sorry, not the spiritual one - corporeal one, of course it is. That's clear.

Reader: We'll move to the next part of the lesson. Then before that, we'll sing a song.

Song: (01:12:49)

קבלה מדיה

קבלה מדיה

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

פרשת בחוקותי, חלק ד'

פרשת בחוקותי, חלק ד'

פרשת בחוקותי, חלק ד'

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