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

Daily Morning Lesson: December 27, 2025

Recorded lesson - Nov 23, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #32

Reader: Hello, in the first part of the lesson, we will study from a recorded lesson from the 23rd of December 2020 about the work in “Faith Above Reason.” We will read selected excerpts from the sources, continuing from excerpt number 32.

Reader: This is a lesson on the subject of work in “Faith Above Reason.” We will read excerpts from the sources. We start with excerpt 32 in our compilation of excerpts. You can find all of our texts on kabbalahmedia.info or on the Galaxy platform, where you can click the study materials icon. You can also send us questions live on KAB.tv.

M. Laitman: (00:52) Yes, all of our work is to build our spiritual world. We were given reason, our ego, the will to receive in which we exist. And we have to build the spiritual degree above it, or to discover it, which is the same. That of our will to receive, we need to see our world and to create what we call the opposite world, from the will to receive, from the world of reception, our egoistic world, to build the opposite, altruistic world, the world of bestowal. And that way, we will advance more and more and more, time and again until every revelation of our ego, in thought, in desire, in intention, we build the opposite world.

As it says, I have seen an opposite world. And it is impossible to build a spiritual world, and that specifically by building it ourselves, out of whatever the Creator, what the Creator created in us, the will to receive and this corporeal world, the world of reception. This is how, from the world of reception, we build the world of bestowal, and by this, we become the owners of it, we understand, we feel, we are in control of these situations, and then we bless the Creator, who specifically created the whole of creation in such a way.

That from Lo Lishma, not for her sake we build Lishma, from reception to bestowal. This is man's work, and in this work actually only a few of the people of the world take part, a small part, called Kabbalists. All the rest join them later on, to the extent that the Kabbalists establish in quantity and quality, the suitable quantity and quality, the spiritual world for themselves, then they can also project their feeling, their attainment to the others. And then gradually, the others come closer to them, the degree of people also improves, which are the men, then the women, then the animate degree, and the vegetative, and the still. As it says, the wolf should live with the sheep. From where does that come to the wolf, or to the sheep, that the ability to live together above their egoistic nature? Only out of the fact that those Kabbalists project their intention to bestow above their will to receive to all the dwellers of the world. This way the whole world, that is all the desire that the Creator created, in the still, vegetative, animate and speaking, all of these desires receive the intention to bestow, and if so, everyone, everyone reaches the end of correction.

We are on the way to that, our path is clear, it is becoming revealed more and more from one day to the next. And today, too, we will try more and more to locate it to ourselves, how to come closer to it, how to enter it, and how to pull behind us all the dwellers of the world. That's it, so let's read and go along, yes?

Reader: Excerpt on the subject of work in faith above reason, excerpt number 32.

Reading: (05:15) 32. Rabash. Article 13 (1988), “What Is “the People’s Shepherd Is the Whole People” in the Work?”

That state, when he sees a dark world, and he wants to believe above reason that the Creator behaves with the world in Private Providence as good and doing good, he remains standing on this point, and all kinds of foreign thoughts come into his mind. Then, he must overcome above reason, that Providence is good and does good. At that time he receives a need for the Creator to give him the power of faith that he will have the strength to go above reason and justify Providence.

Then he can understand the meaning of “Shechina [Divinity] in the dust,” since then he sees that where he should do something for the Creator and not for his own sake, the body promptly asks, “What is this work for you?” and does not want to give him strength to work. This is called “Shechina in the dust,” meaning that what he wants to do for the sake of the Shechina tastes to him like dust and he is powerless to overcome his thoughts and desires.

At that time a person realizes that all he lacks in order to have strength to work is that the Creator will give him the power of faith, as said above (in the prayer of Rabbi Elimelech), that we must pray, “And do fix Your Faith in our hearts forever and ever.” In that state, he comes to the realization that “If the Creator does not help him, he cannot overcome it.”

M. Laitman: (07:15) This means that our work is nevertheless to see the goal. We want it, we don't want it, we understand it, we don't understand it. However, we need to reach the quality of bestowal. As now we exist in the quality of reception, everyone, however, there is a part of the people to whom the Creator gave, it awakened in them according to the general system, a desire awakens in them to be in order to bestow. They don't understand that it is in order to bestow, but rather they understand it because they want to attain the Creator, in a way that it draws me, I want it, I want to know where I'm from, what I am, why.

However, indeed in the internality of this desire, there is a desire not just to attain the Creator, but to be like the Creator. That comes from the root of the soul. This is how it awakens in a few people. And then we have to govern them as much as possible through dissemination. And when people come, people like me, like you, like us, then we have to teach them, we have to help each other. How can we reach the form of bestowal, the nature of the Creator? And it's only by us acquiring this nature of bestowal, can we rise to His degree. All in all, there are two degrees, a nature of reception and above it, a nature of bestowal. And there is a reason why we were created in the nature of reception, so as to remain in this nature, but on top of it, to bring the intention to bestow. That is, our nature does not change. We remain created beings, we remain in the will to receive, however, with the intention to bestow. And by that, we equalize with the Creator.

That is, there is me, and there is Him, and always there is a great difference and oppositeness between me and Him, but that oppositeness we cancel it through the intention to bestow, and it doesn't hinder us that I'm in the will to receive and He's in the will to bestow. The most important is that we connect to each other with our intentions, and that is called adhesion. Otherwise we would simply disappear inside of the Creator, and we would not exist.

In order for us to exist and keep ourselves and be created beings forever, we must remain in the will to receive that the Creator has created. It's an eternal desire, and we just change our intention on top of it. This is why we learn in the wisdom of Kabbalah how initially the intention is built that comes from the Creator in order to bestow, and then we have Tzimtzum, Masach, Ohr Hozer, all the Partzufim of Adam Kadmon, all the Partzufim of Atzilut, until the shattering, and later on we learn how from the shattering we begin by ourselves already to rise from below and to resemble the Creator.

So there is a part here that comes from the Creator as an example, as preparation, and there's a part that comes from the created being as the implementation and the attainment of the Creator, and this is where we are. Therefore we have to build the upper world on top of all the revelation of the ego in us, the entire revelation of the ego in us, and that is our work.

Question (Moscow 7): (11:33) It is written here that the body of man has complaints, what is this work for you, it doesn't want to give him, to give the person power to work, and then he writes that you can overcome it only through prayer to the Creator. And how can you pray to the Creator if the body doesn't give you the power?

M. Laitman: From the group, from the group. Of course I don't want to turn to the Creator. The Creator for me is something which is detached or opposite or felt, and it's done so on purpose, so that I will not be able to run to Him, truly. It's not like religions where each one has a connection with the Creator, as if a personal connection, but rather we cannot reach the Creator, but only if we do it in the group. Because a person who is in religion, for him the Creator is, but simply he can turn to Him, he can ask, seemingly he is receiving something from Him. He doesn't have to reach equivalence of form, he doesn't change himself. He’s asking from the Creator each time that the Creator will do something for him, that He will give him this and that, in our world all kinds of things.

Whereas Kabbalist is one who already has in his heart a point that he has to attain the Creator, not to connect to Him in order to receive something from Him, but rather to attain Him. And this is why he can turn to the Creator only in order to receive from the Creator the force of bestowal, forces of correction. And forces of correction can come to the person only on the condition that he’s preparing the place where he can be corrected, and that place is the group, where I am in my small group. And preferably it should be ten, not less, not more, because this resembles the spiritual Partzuf. Then I ask of the Creator that He will give me the power to connect with them in the form of mutual bestowal. If I develop between them, together with them, mutual bestowal, then by that I already bring myself to resemble the Creator, and I start to feel that the connection between us is not just some mutual connection in the group, rather there is some special quality here called the Creator, Bo-Reh, Bo-Reh, come and see. This is how we discover Him. This method is called the method of Kabbalah, reception, how to receive the revelation of the Creator to the created being in this world, whereas religion is when a Person connects with the Creator, he doesn't become by that a bestower, a giver. To the contrary, more and more, he develops his ego, and this is what we see in all religions, how much they develop each religion and the people who belong to it, more and more egoistic forms.

Question (Kyiv 1): (15:14) You said that we begin to distinguish in the connection between us, not just the connection, but the quality of the Creator. What is that?

M. Laitman: I learn from the friends how much they bestow to one another, and I want to resemble them and also be the one who bestows to them, because envy, yearning, craving, and honor push me to bestowal. If I'm in a group how can I remain not like them? How can I be lesser than them? And therefore, through the group, when I reach some appreciation of the form of bestowal, and I see that I cannot, then I ask of the Creator, Look how they're doing it, and I cannot. How come I don't? I cannot. So then the ego itself pushes me to the form of bestowal. And that way, through envy, craving, and honor, when I'm in the Ten, each one of us specifically comes to bestow.

Question (Haver): (16:35) My question is, what is my commitment to the Ten, and what is my commitment to the Creator?

M. Laitman: My commitment to the Ten is to help the Ten to be as one body, as one desire. And my commitment to the Creator is that I want that in the Ten, that the force of the Creator, the general force of bestowal, will dwell among us, which is considered that we are building the Creator between us, as it says, and you have made me. This is what we have to do in the Ten. The Creator does not exist. He doesn't exist. But rather, we have to connect between us in such a way, with our desires, that our form of bestowal, above the form of reception, will bring us the feeling of the Creator. This is why we work in the state of Bo, come, when we overcome our desires to receive, and we reach the will to bestow, and then Reh see what forces of bestowal we achieve. That is called Boreh, Creator. That is, the wisdom of Kabbalah speaks of a realistic world in which forces exist in nature. And Elohim, God, in Gematria numerology is nature. That is to say, God or nature, as Baal HaSulam writes, is the same. It's the same thing. And we want to discover the true nature in which we exist. This is clear?

Question (Tbilisi): (18:38) When we are in contact with other Tens, this feeling appears, the feeling of Arvut in the group, and I feel the connection with them more. So, where to find that point of connection with the other Tens, which…

M. Laitman: Well, there is no such thing. Just like, until a person is included in a Ten, he doesn't feel himself towards the Ten. Similarly, if we only exist in a Ten, we cannot feel the Ten. But rather, when we, with our Ten, want to connect with other Tens, then we start to feel how much the connection between us is necessary, and it's good, and it's worthwhile for us to develop it more and more. So, it's okay what you feel. This is how it should be.

Question (Nikolaev-Sochi): (19:42) Why is it so complicated to connect with the friends in the Ten? When we disseminate to the external people, then the connection is easy. They have, what, they have simple desires or something, but with the friends, you constantly have these scrutinies regarding their intention to bestow.

M. Laitman: Well, if you're going to bestow to other people outside of the Ten, then you are working out of your ego. You want to explain to them how much you have something, and you want to give it to them, and you feel yourself as greater than them, and then you have no disturbances, no hindrances, because your ego is supporting it. When you're going to get along with your friends, you start to see how much you are or you're not in connection with them, and therefore here you have great disturbances. But both this and that, you have to work on these things, and you will actually succeed. We need to connect inside of the group, but also connect with the group together to external dissemination. So it's good that you feel this way.

Question (ITA 4): (21:08) If I lose my contact with the group, can I reach faith above reason?

M. Laitman: No. You won't have a place where you can check yourself, and you won't have enough forces to support you, and where will you actualize faith above reason? With the Creator? How do you know that it is with the Creator and not with your own ego? Because you truly exist in darkness. Only the Ten where you feel how much you're connected with them or you're not connected with them gives you, in our world, the ability to check if you're in bestowal or in reception. This is why the Creator first created the will to receive, which is called the system of Adam HaRishon prior to the sin, and then He broke this system so that each and every broken part, every broken desire will have the ability to, will have a broken desire and the ability to see itself, whether it is broken or it is becoming corrected, and we have no other demonstration, no other test, unless we're in a Ten. A person then deceives himself, he doesn't know where he is, it seems to him that he's already reaching the end of correction, and actually he hasn't even started working with himself. And years go by and complete lives, incarnations, until finally he reaches a state where he does take upon himself to work inside of the group, and that way to advance.

Question (Spain 2): (23:26) I wanted to know how I can differentiate between being locked within my ego and the taste of being in bestowal?

M. Laitman: It's only by being included in the group, we talked about it now, this is how you choose. When you look at the friends and you see that they are connected between them, they have some sort of connection between them, and it seems to you that you're not in this connection between them, you're on the side a bit, and that provokes you. How come I'm this way and they're that way? And through envy you advance to them, and out of lack of choice you want to get in there and be like them, and this is how you advance. Try, try, only through the work in the Ten, mechanical work, whether you want to or not, try to get in as much as possible. And as much as it is against your desire, the more you should be happy that you are specifically going here with spiritual work.

Question (Merkaz 1): (24:39) What is that point where a person reaches a state where if the Creator doesn't help him, he is lost?

M. Laitman: It's through many efforts that he makes. He sees that he, by himself, has nothing, he doesn't have spiritual forces, he doesn't have a spiritual desire, and then it turns out that this is how he has to start praying. It comes later. At first, he thinks that through the group, and by his own efforts, the study, workshops, all kinds of things, that would be enough; until he sees that it's not enough, and he truly is in a descent, in a fall, having no forces, having no hope. And then out of that, he reaches a state where he has no choice, but rather, with the group, and with all of the states that he went through, he must turn to the Creator, open up his heart, and let the Creator work with all of his internality, so that the Creator will do everything on me. Because I, by myself, cannot do it, but I want it. Just like I gave this example of how I ran to the surgery table so that they can operate on me as quickly as possible.

Question (Tel Aviv 1): (26:24) If I don't feel envy towards my Ten, does it mean I need to work above reason and receive the strength to continue from there?

M. Laitman: You cannot work above reason if you don't achieve any kind of envy in the Ten. It's considered that you haven't even started being in the Ten. You have to invest more forces in connection, and to justify yourself less.

Question (PT 20): (27:00) What does it mean that I am in the Ten?

M. Laitman: If a Person has a Ten, it means that he has a soul. That he connects with his friends in such a way that he doesn't feel a difference between them internally, emotionally. That all of us have a single goal, and all of us have the same desires, all of us have the same inclinations. Of course, to each one individually, it's individually, so that I cannot feel them, but all of us together have the same feeling, that we have a single Creator, a single goal, a single intended, aimed desire, That is considered that I have a Ten. I have a Ten means that I include all of them inside of my heart, and I'm willing for that to give them everything.

Question (Tbilisi): (28:21) You know that by yourself you cannot do anything. That is a very clear situation where you're willing to accept any transformation He gives you.

M. Laitman: Yes, you need to do whatever possible until you can see that you can do anything. Then you will realize that only together with the friends, by turning to the Creator, can you achieve something.

Student: Together with the friends, it seems that only together we can truly succeed.

M. Laitman: You must all realize that this is how it is.

Question (PT 18): (29:22) It is known that we are a Reshimo from a shattered vessel, the remains of the reflected light. So how from these two states do we build a new MAN, how?

M. Laitman: Specifically from these two states we build a new world, because we have a Reshimo, a record of the Aviut, the thickness and a Reshimo of the Hitlabshut-clothing. Let's say for now it's the beginning of the will to bestow and the beginning of the will to receive. We have a will to receive but from the will to bestow we only have a broken Reshimo- record. From the two of them we yearn to reach the goal. This is how we build a Kli. In every spiritual state we have two forces, two discernments which are opposite to each other.

Question (Kyiv 2): (30:14) Do we control our feelings or the Creator?

M. Laitman: We are all particles of creation under the Creator's control. And only after we will enter spirituality and reach restriction, screen and reflected light, to the extent that we will grow in that, we will realize that we there are becoming independent. For the time being we have no independence but rather everything comes from above.

Reading: (31:08) 33. Rabash. Article 38 (1990), “What Is, “A Cup of Blessing Must Be Full,” in the Work?” - Twice

A person needs great mercy in order not to escape the campaign. Although he uses the counsels that our sages said, “I have created the evil inclination; I have created the Torah as a spice,” but the person says that he has already used this advice several times to no avail.

He also says that he has already used the advice “He who comes to purify is aided,” and it is as though all the counsels are not for him. Thus, he does not know what to do. This is the worst state for a person, meaning he wants to escape from these states but has nowhere to run. At that time he suffers torments at being between despair and confidence. But then a person says, “Where will I turn?”

At that time, the only advice is prayer. Yet, this prayer is also without any guarantee, so it follows that then he must pray to believe that the Creator does hear a prayer, and everything that one feels in these states is to his benefit. But this can be only above reason, meaning although the mind tells him, “After all the calculations, you see that nothing can help you,” he should believe this, too, above reason, that the Creator can deliver him from the will to receive for himself, in return for which he will receive the desire to bestow.

Question (Volga): (35:26) I hear you say more than once that the word pray, Tefillah, comes from the word Lehitpalel, which means to judge oneself. So, in that context of faith above reason, what is the meaning of praying?

M. Laitman: Lehitpalel, pray, means that I see what is happening to me, where I am. What am I getting from the Creator as my nature? And what am I getting from the Creator right now as the state in which I exist with my nature? That is, all of these things, they come from above. From the environment, it doesn't matter from where. The Creator is establishing this state for me. And out of this state, I need not to judge the state, not to check it the way that it appears, but rather with which intention, with which purpose the Creator has established for me my qualities that are now being revealed to me. And what is He giving me right now in my surrounding state where I am? That is, what is happening to me inside and what is happening to me around me, on the outside? Why is the Creator arranging it for me? What should I do out of that, towards my ego or towards the purpose of creation? That is, according to my desire, according to the Creator's desire. And then I choose in which direction I should be aimed. This actually is my test. After I checked all of these directions and what is it that I need to do, then if I did it correctly, then I turn to the Creator and I ask of Him to help me to take a correct step forward. Because a correct step means towards bestowal, and I can't do it by myself. I have no force of bestowal. I need to ask of it from Him. And I do ask. That is, it is clear to me that I received all of these internal states and external states from the Creator, through the world, through the group, it doesn't matter in which form. I received it from Him. Then I have to turn to Him in return, so that He will help me to reach a more advanced state.

Student: Before that, you said that a person cannot turn to the Creator by himself. This is from an opposite state which exists. So, the question is, after all these scrutinies that I have performed, what will compel me to turn to…

M. Laitman: It's not immediately. Not immediately, but out of you working with your friends, you begin to be included with forces that are outside of you. And then the habit already to turn for help to the friends, to work together with them, this appeal in the spiritual state to turn to someone outside of you, it also awakens you to turn to the Creator. If you are not with the friends, your appeal to the Creator will always be egoistic. If you are with the friends, your appeal will already include their desires. It won't be so egoistic anymore, but rather it is then considered the prayer of many.

Notice whether you are turning to the Creator out of a desire that comes as a result of connection in the society, or only your desire. If it is only your desire, then it doesn't promote you so much towards success. Nevertheless, it nevertheless needs to be of the Ten.

Question (PT 8): (40:23) We see that we can really feel that the friends are great, they're full of desire, and we ask together. And still we see that Rabash says we need to ask for mercy. And next in the article, he discusses despair and torment. So where should the mercy come from?

M. Laitman: Well, everything comes from above. From below, from us, all that comes is the lack. But when from above we get some response, some answer, a new state, we need to realize that this state is a more advanced state, even though it seems to us as worse than before. But it nevertheless does advance us.

Student: And still the outcome of the work between us is, well, failures revealed in our vessels, because...

M. Laitman: So it's true that it is lack of success, it's good that it is lack of success. Otherwise, how will you turn to the Creator if you will succeed? So then you will be like a gang of heroes.

Student: So where do the forces come then?

M. Laitman: Turn to the Creator out of despair, out of lack of forces. Otherwise, you will not turn to Him. You turn to the Creator out of the fact that you do not succeed, and you can't do it, and the Ten can't do it. And you together this way reach a state where the only one who can help us is only the upper force. He established us. He arranged for us. He is now awakening us to turn to Him.

Question (New York 4): (42:26) What is that condition where a person needs great mercy not to flee the battle?

M. Laitman: There are many people who fall along the path. They can't hold on. They add to them an egoistic will to receive, and they cannot overcome it. I don't want to start saying names, but there are such people who go to dissemination even. They go out, and they start to feel there among the external people that they are great, that there they can become good organizers, great sages. They can determine things. People listen to them, and then they leave our group, and they continue there with some external group. What is happening to them? What do they get out of it? It is simply their ego showing them how much this is worthwhile. That the advancement in the group is not so important, that they are equal to you or even above you. Rather, what is important is to feel good in a group that is less than you. This is how they advance. Advance in what? Advance in their egoistic desire more and more towards the Klipa, the shell. We have such examples. Recently, I see them. Well, what can you do?

Question (Petah Tikva Center): (44:08) And how do we defend against such a thing?

M. Laitman: Well, we keep ourselves by holding on to the group by the teeth, by the teeth, truly. A person goes out to some external group, and he is included there, and he sees that there it is worthwhile for him to be like a big Rabbi, a great saint. He receives control there, he receives respect, honor, and he just disappears there.

Student: And the power of the group can win against that external power that comes from the public?

M. Laitman: Again?

Student: The power of the group, is it the power inside is a stronger force, the force of the ego that gives one confidence, pride?

M. Laitman: One is never given too much. A person is never given an obstacle that he cannot overcome. You're always elevated in sanctity, not lowered in sanctity. However, one doesn't want to use all of these things. And I see it also on the groups that we have before us. Recently, we haven't seen the Turkey group. We used to have three or four of them, we used to have these groups. Where are they? And others. Well, what can you do? What can you do? Now we see that they've come, but we have all kinds.

Question (Florida): (46:00) This feeling of the need to be among the friends all the time, should it scare us or make us happy?

M. Laitman: Why should it frighten me to be always with the friends? If I go out, if I leave the friends, no thought I have is spiritual. Even though it may seem to me that I can delve more deeply and to sustain it more. No, it's not true. If I'm not with the Ten, and amongst all of our Tens, there is no spiritual foundation. Just so.

Question (KabU 3): (46:50) There's a statement here. He says it's between despair and confidence. Is there a state that's like the worst state to be in, other than despair?

M. Laitman: Despair is not a bad state. It's not a terrible state. From despair, you turn to the Creator. Why is it bad? If it's a state that brings me to Him, I break, I fall, I reach Him with tears, and I want to adhere to Him and ask for help, then despair is a good thing. The fact that I don't feel in the time of despair that it's comfortable, if I feel that I'm not happy, I'm not confident, that's true. But on the other hand, that's the true state. It's a state where I begin to recognize that I don't have the powers to attain the nature of God by myself. I cannot discover Him, the upper nature, if not from despair, if not from feeling small. That's why without despair it's impossible.

Question (French): (48:20) If a friend receives disturbances, and the result of that, he takes a decision that he invested too much in the society, and this is why he's getting disturbances, how can he receive support, additional support later on? Is that ever a correct decision?

M. Laitman: It can never be that I give more than what's necessary to the society, because the society is my soul. Later I discover it to be the Ten Sefirot of the soul. So how could it be that I invest in the soul too much? There's no such thing. I don't need to look at their faces, but rather the desires, the thoughts, the intentions, all those are the closest to me. From all of reality in general, all the souls, all the vessel of Adam HaRishon, these ten friends, including me, they're the closest, the very closest to me in order to create the connection in which I discover the Creator. So it cannot be that I come too close to them, invest too much in them. It cannot be, because that is my soul. Invest in it as much as possible. That's actually salvation.

Question (Zafon 2): (49:59) How to do the right work with suffering and torments?

M. Laitman: Where do the suffering and torments come from? Tell me.

Student: Let's say if I look, there are states of friends that are sick, and I see the difficulty in the environment.

M. Laitman: Kabbalists used to live in much worse situations all over history, and the Creator arranged for them such situations in life, such ways of life, that it's impossible for us to live through the things they lived through. The situations in which Rabash lived, it's something terrible. So what do you want to say here? Each generation and its problems. Each generation has its own conditions, but it can withstand it. We are very weak, very small. We cannot withstand harsh situations. We're given you know, a little- so-so. They especially suffered from corporeal problems. We suffer more from spiritual problems, spiritual conditions. And that's how we advance. That's our way.

Student: How can I bring in hope?

M. Laitman: Do you have friends?

Student: Yes.

M. Laitman: Speak to them and get hope from them.

Question (PT 2): (51:57) Despair out of one's own forces, I understand how a person through despair should reach a prayer, but how does the Ten reach despair of its forces? There's always a feeling that one person will be down, the other person will be up. How do you reach collective despair in the Ten?

M. Laitman: We don't need, we never want to reach general despair. That's the wrong way. What do you mean? Why should we reach a general state of despair? No, we need to reach a general state of awakening. From that, we will fall into a general state of despair, but collective despair, but that's not the intention. That's not where we want to get.

Student: Okay, I understand. So how do we reach this collective awakening? How can a whole Ten, as one man in one heart, raise a prayer? How do you reach that state of as- One Man in One Heart?

M. Laitman: That's the problem. You're all in a lesson now. You've all come. Each one can be grateful for the fact that he's in the group, and the group aims him towards the Creator. Inside of the group, he's about to discover the Creator. There still lacks some tension in which to discover, with which to discover the Creator in the group, but you are preparing the foundation, the infrastructure. And what is the infrastructure? The mutual power of bestowal between everyone in the Ten. That is called the field that the Lord had blessed, in which the Creator is revealed inside of you. So begin to execute that, to apply it. Despair? No, it's the other way around.

Student: Because he writes, there's no happier state than when one is despaired of his own forces, then a prayer can come. So seemingly the Ten should also reach a state where it does everything that it can, and...

M. Laitman: Yes, but it doesn't yearn for despair. It's also written, those who sow with tears will reap with joy. But it's not that we want to get there, to that. We get there through the states themselves. No, God forbid, one should never yearn to ever be in despair, in a fall, in a descent, powerless, helpless. No, only through awakening.

Student: Of course, I didn't mean yearn for despair, but I mean there is a feeling in the dynamics in the Ten that there is always one friend who is uplifted, or a few friends who are uplifted, and some friends who are now coping a bit more with the disturbances.

M. Laitman: It's like a wheel turning.

Student: That's right. So what does it mean that the Ten together raises a prayer to the Creator? Out of which state? What is this "together"?

M. Laitman: Every prayer, every prayer also includes a part which is a request and a part which is gratitude. And you cannot have one without the other. These are the two sides of the coin. So it's very good that this is how you all feel. It's a sign that your Ten is full, is complete. You have this and that both, always. And when we get to the end of correction, does our will to receive vanish? No. Is it corrected? How corrected? No. We correct the intention that rides on it. But if the will to receive disappeared, then the intention to bestow above it would have disappeared, would disappear as well, and the created being would disappear. That's why nothing disappears.

We need only to change our intention every time towards more and more towards connection, and maintaining everything we have in us. That's why it said that Abraham was old and lived many days — good days, nice days, bad days, everything. And through the Aviut, the Masach and the reflected light, when you have these two forces which go against each other, which are in opposition — by that, from that you build the complete vessel.

Question (USA Northeast): (56:31) How not to confuse the friends in the working with intensity? You know that we want, we want to earn, to do it, and pride. How not to maybe give a wrong perspective?

M. Laitman: I don't understand.

Student: Let me try again. How can I not confuse the friends by being intensive? By not showing... I want to show the friends that this is important. I want to show the friends that, you know, this is the best thing, and let's do it. And how not to show maybe the other way around, as pride?

M. Laitman: That could be. But it's on the condition that you intend the best for the group, and you within the group — then it won't happen. The main thing is you need to all bestow to each other, influence each other. From that you will learn. From that you will learn, and you will see how much you all advance. You truly have a spiritual opportunity opened up before you. We're entering now. The door is opening. You can even say that it's fully open now, and we all just need to enter this spiritual world. We need to understand how something works there, more or less, this way, that way. We are right before entering, but the entrance is open to spirituality. And this is yet ahead of us. And I'm very glad of what we've accomplished in a very short time. Usually this takes many years. From the beginning of this pandemic, the way we advanced is, it's very good, very nice. So we just need to pay more careful attention to the thoughts, to our emotions, our intentions, and not the mechanical forms we're in. That's the difference between Kabbalah and religion. Kabbalah discusses the intention of the person, which he needs to acquire through the group from the Upper Force, and then he can work in it. But religion speaks only about physical actions or actual speech.

And so, there's no difference in the wisdom of Kabbalah, even between men and women. There's no difference. In the wisdom of Kabbalah, there's no difference between the still, vegetative, animate, and speaking. They're all desires to receive, and we need to correct them all. And a person needs to correct within himself all the levels of these desires, as it's written that the wolf lived with the sheep. What is it about? It's about how we, human beings, correct ourselves in all of our desires, which we are included in which we exist. And then, indeed, in all of reality, the egoistic will to receive vanishes. I'm constantly asked by women, what is the role of the woman in the correction, in spirituality? How can a woman attain divinity? The same way as a man, that's what the woman should do as well. Each and every person who has this inclination to attain the Creator, to discover the Creator, that exists only within the person, which includes men and women both. Each such person can attain it without any difference with respect to race, color, or gender. As Baal HaSulam writes, this is intended for everyone. And the difference between everyone is just a slight difference in the will, in the desire.

Because we all come from the vessel of Adam HaRishon, which is one man, which later splits into male and female. But to begin with, it was a single person, and you need to reach a state where, again, it's one Adam, and he needs to bestow in all his desires. And so the end of correction is the same for everyone, for men and women. And the general end of correction is such, where all the desires in the world, the still, the vegetative, animate, also, they will receive the intention to bestow from us, from the human beings, sons of Adam in Hebrew. And then they all rise up to the degree of bestowal and connection. And that's why we have a problem with religions. Each one has its own style. Each one works in order to separate between these people, those people. And so the whole problem is that in the last, the final times of the end of correction, it will be the great resistance of the religions against the wisdom of connection, the method of connection, from all of them. Because each one thinks it's just, it's right, and it's better than the others. And the wisdom of Kabbalah comes from nature, from the integral nature, as we all belong to one system. And so Baal HaSulam writes that you can stay with your own religion, as these are customs, habits. It's the same way you live in your family, where you have all sorts of customs, as we call them, behaviors of yours. But it's not that this can replace the connection between everyone.

Question (Turkiye 3): (01:03:38) You said that we can obtain from the group to the extent we give them. But what can we do to friends if they are going through hard conditions? How can we help friends if they are going through hard conditions?

M. Laitman: We need to try to accept them into the society, into the group, into the Ten, and to speak to them about the unification of creation, as everything that is revealed comes from a single source, a single force. And all these states, He brings us, and through them He wants us to connect to Him, to hide in Him. And so we will all reach a connection between us and with Him, and by that we can go through all these states, the very hardest states actually become the best states.

Question (Africa): (01:04:58) We learn many times that a person is never given an obstacle he cannot overcome, and we are raised in sanctity and not lowered. How can we completely imprint this in our hearts and also pass it on to others so that it can serve as a strength to us in our daily work?

M. Laitman: You will need to read the articles of Baal HaSulam and Rabash, where you can find these things. Other than that in our archive, we have long chapters where it discusses these states of descent, ascent, despair, lack of confidence, lack of connection, and so on. Open it up and discuss it, read it and discuss. You all need to search for what's worthwhile to read, what's worthwhile to integrate from the writings of the Kabbalists, and then you can read it throughout the day for ten minutes, fifteen minutes, and you will see a completely different world. That's what I recommend. And certainly, you have people here who are responsible for your groups, your Tens. Turn to them for help, to help you find the proper materials that are appropriate to the state of the group. I try to build our lessons in a way which progresses more and more towards the goal, more and more towards above reason. But not everyone is situated equally in this so you need to complete it throughout the day, maybe using all sorts of verses and excerpts, the materials of Baal HaSulam and Rabash.

Reader: Quote number 34 from Rabash

Reading: (01:07:24) 34. Rabash. Article 37 (1991), “What Is the “Torah” and What Is “The Statute of the Torah,” in the Work?”

When he wants to do everything for the sake of the Creator and not for his own sake. Here the body resists with all its might, since it argues, “Why do you want to put me and my domain to death? You come to me with having to work only for the sake of the Creator and not for one’s own sake, which is truly annulment of the will to receive from everything. You tell me that our sages said, ‘The Torah exists only in one who puts himself to death over it,’ meaning to put to death all the domain of self-benefit and care only for the benefit of the Creator, and before this, a person cannot be rewarded with the Torah.” Yet, a person sees that it is unrealistic that he will have the strength to go against nature.

At that time, one has no choice but to turn to the Creator and say, “Now I have come to a state where I see that unless You help me, I am lost. I will never have the strength to overcome the will to receive, as this is my nature. Rather, only the Creator can give another nature.”

M. Laitman: You know, we talked many times about the candle, right? What is a candle? It's where you have oil below, and then a wick. That's what I'm holding, yes. Is that good? Can you see?

Student: Yes, Rav, we can see.

M. Laitman: And then above that, you can have light. Fire. Why is it so? Because the oil cannot light up by itself. It's only if you have a wick, which also isn't lit itself. Petilah, [wick], from the word Psul, [disqualified/unfit], or rejection, or something which is disqualified. It resists the light because the wick isn't flammable that way if it's connected with the oil. So if it's connected with the oil, we can bring in a fire, and then the candle is lit. So the more flawed things we have which reject, resist the fire, that's exactly how they connect the fire with the oil, and then it becomes a candle. The candle comprises three parts. The oil itself cannot be lit. The wick itself is also not flammable, but when the wick absorbs the oil, then it becomes flammable, it becomes a source of light, a source of fire. And so the more we discover thoughts, questions, which go against spirituality, against the will to bestow, they cancel out our spiritual work. By that, our wick becomes thicker and stronger, and if we overcome it, absorbs the oil more and more, and then the light comes from above, and it’s lit. As soon as the wick is ready, and the oil rises enough through the wick, then it feels that there is a light above it, and then it is lit. There is no problem about the light, the light which comes from above, which will light the wick. The problem is in the wick itself. In how, although these are thoughts and desires which go against spirituality, we want to use them together to connect them to spirituality, to connect above them. So that is how the fire, the Menorah, is built.

Reader: I already have a verse about it, if you are interested.

Reading: (01:12:41) Rabash writes, of course, it is similar like a flame tied to a wick. That is, that the alien thought is considered a wick that wishes to insert a flaw in one's work. That is, the alien thought lets him understand that from the side of the intellect and the reason, there is nothing for him to do in the work of the Creator. And while he gets this alien thought, and he says that he doesn't wish to give any answers, but rather everything that reason tells him is correct, however, he is going by the path of faith, which is above reason. It follows that the flame of faith is tied to the wick of the alien thought. It follows that only now he can keep the commandment of faith properly. It follows that the questions have become as merits. Otherwise, he wouldn't be able to receive any merits in the sense of faith.

M. Laitman: That's why we cannot do without the foreign thoughts, without the rejections, which reject us, which drive us away from spirituality. There cannot be ascents if we do not feel that we hate each other, that we hate the Creator, that we don't want anything. All these things also have to come to us, and we have to feel them, and to sort them, and to understand why they exist in us. And all this is because the connection between spirituality and corporeality is made especially through the rejections from spirituality that we receive. We maintain them, we hold them, and with that we connect to the Creator. That's the rope that we hold on to, with which we tie this world to the spiritual world, ourselves to the Creator. And so, don't be afraid of all the foreign thoughts, all the flaws, the problems. It's all… all the pennies add up to a great sum, and so we discover a very strong connection between corporeality and spirituality, and we have no problem with that. We need both. The Creator created it in such a way.

Question (Latin 3): (01:15:39) What is this state where the body doesn't object doing things for the sake of the Creator?

M. Laitman: Physical actions, we have no problem doing for the sake of the Creator, for the sake of the created beings, for everything. If we can add personal profit to these actions, I'm willing to do anything if it's worthwhile, profitable, and then I don't care what action it is. We see people going into some business, working from morning to night, all night long, all day long, no problem at all, because they feel the profit in order to receive. On the other hand, if you remove from each and every person, even the best person, his personal profit he will not be able to lift a finger. He won't have the energy, won't have the power to do anything. So, what to do? That is why we need to receive power from above, in order to perform actions in which we don't bestow upon ourselves, but rather bestow upon others, upon the Creator. We need to receive power from above. And that's all of our work, actually. How to reach a state where we receive power from above? For that, we need to be equipped with a lack for this power, the power to bestow. I don't have the desire to bestow, so why would I need the power to bestow? That's why we're in Tens. The Creator didn't break the vessel of Adam HaRishon into many parts for no reason.

So when we're together, through envy, lust, and honor, which each one has egoistically, we look at the others, and then we also want to be like them. That's where we say that envy, lust, and honor bring one out of the world, meaning from the corporeal world into the spiritual world. But from where do I get this impression, the impressions of envy, lust, and honor? It's only from being within a Ten. So, that's our work, rather. In the Ten, to try to be envious of the friends, and to try to develop a measure of envy that is such that it brings me to want, to desire, to ask for the power to bestow, even if it goes against me, seemingly. But if they have it and I don't, then I want it. Then I want it. And so we will reach a state where I want to be the bestower. I want to be loving. And in a Ten, when we act it out, we play at it. It's not the real thing yet. By that, we invoke the reforming light which shines upon us. And when it shines upon us, then we truly receive that quality of bestowal, and immediately we feel that we are in the spiritual world, the opposite reality, the upper reality, as there is another reality above this world, the true reality, the eternal one, and we are born there. And all of that we need to do to apply to...

Reader: Now we are going to summarize the main points we heard in the lesson. We'll do this in the Ten for six minutes.

Reader: We'll move on to the next part of the lesson, before that, let's sing together.

Song: (01:27:14)

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03 - 10 aprile 2015Rabash, article 932. The First Innovation

03 - 10 aprile 2015

Rabash, article 932. The First Innovation

Rabash, article 932. The First Innovation

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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03 - 10 aprile 2015
Rabash, article 932. The First Innovation

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati