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

Daily Morning Lesson: December 7, 2025

Part 1: Recorded lesson - Nov 10, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #3

Reader: Good morning, in the first part of the lesson, we’ll learn a lesson from November 10th, 2020. The topic is “Work in Faith Above Reason,” select excerpts from the sources. We're going to start with excerpt number three today. Please, friends, note that in the lesson, there will be workshops that Rav will give us. Each workshop, we will give three minutes to answer.

Reader: Hello. We're on a lesson on the topic of the “Work in Faith Above Reason.” We're going to be reading from our verses. We're on excerpt number 75 by this point. You can find the study material on our site. To watch and download the study material, you can just go to the icon on the Arvut system. You can also send questions. Pertinent questions will be aired during the lesson. “Work in Faith Above Reason,” 77. Rav, please.

M. Laitman: (01:11) Yes, I am constantly in some vice press, how to explain this more and more so it'll be closer to a person. Each time I have some pictures of maybe to explain it this way or that way, but nevertheless, I don't yet see that we have come all together. Well, it was always difficult for Kabbalists, how this matter can be brought closer to people. Depict to yourself such a thing. There's the form of the Creator - bestowal, and the form of the creature - reception. And the creature that wants from his matter, which is reception, the way he's made he wants to make of himself the form of the Creator, the form of bestowal. So he restricts himself completely, as we learned this, we've been through this with you in “The Study of Ten Sefirot,” part one, also Pticha prior to that, and he restricts himself and begins to build from himself the form of the Creator. That is, he opens his will to receive, uses it only to be in the form of bestowal. And this is how he becomes a creature, a created being. That is, he asks the Creator for examples, help, but actually what he wants, and he holds on to that, he stands on that, he insists on the fact that he remains closed and enables himself to do actions that are only similar to the Creator, even though he does them from his will to receive. This is considered to be doing actions in the will to receive in order to bestow. And this is how he grows, from the point of zero, because he's in Ibur, then Leida [birth], Yenika, Mochin. This is what we learn with you, that the whole path that we advance on is always under the force of bestowal that we want Him to control us, for Him to give a form, give a shape to the will to receive. And we will advance. We are with you already in verse number 75. I would even go back, because there are very beautiful excerpts in the beginning also. But we will continue this way. We will go this way. Maybe really, nevertheless, I think that let's go, you know, in the beginning of this file, and go to excerpt number 3.

Reading: (06:20) 3. Rabash. Article 28 (1987), “What Is Do Not Add and Do Not Take Away in the Work?”

He must believe above reason and imagine that he has already been rewarded with faith in the Creator that is felt in his organs, and he sees and feels that the Creator leads the entire world as the good who does good.

M. Laitman: I need to depict to myself that that's how it is.

Reading: (06:45) Although when he looks within reason he sees the opposite,

M. Laitman: Meaning he doesn't attain these things. They're not in such a way before him. He just depicts it to himself as if it's that way.

Reading: (07:06) he should still work above reason and it should appear to him as though he can already feel in his organs that so it really is, that the Creator leads the world as the good who does good.

M. Laitman: Meaning he has two forms: one form, that which he sees truly, and the other, that which he does want to depict, as the Creator is clothing the whole world, governing the whole world in Good That Does Good.

Reading: (07:48) Here he acquires the importance of the goal, and from here he derives life, meaning joy at being near to the Creator. Then a person can say that the Creator is good and does good, and feel that he has the strength to tell the Creator, “You have chosen us from among all nations, You have loved us and wanted us,” since he has a reason to thank the Creator. And to the extent that he feels the importance of spirituality, so he establishes the praise of the Creator.

M. Laitman: Meaning, he builds the Creator from himself. A person makes of himself the character, the image of the Creator, to the extent in which he can depict what bestowal is, what Good That Does Good is. And this is how he more and more, makes of himself the image of the Creator. Meaning, he grows this way and is called Adam. And though from within is the will to receive, that's his matter, the will to receive. Yet he tries to build from himself the image of the desire to bestow. And then, such behavior of his is called faith above reason. As from within, it comes to him, in this force of bestowal, of faith, which comes from the Creator is above it, and this is how he behaves outside of himself. Meaning above his will to receive. This is actually all our work for the time being, and not to ask for the Creator to be revealed, because then it will be within reason. So, the Creator erases all his exertion, certainly. Rather how he can depict the Creator, the way the Creator relates, behaves, that's how he makes of himself, that's what he makes of himself. And this is called faith above reason. I don't see that there are questions. So let's read even the next one, number four.

M. Laitman (Source Text/Commentary): (10:47) Specifically, through faith above reason, meaning even though he feels darkness on this path, and even though he understands that if Malchut had illuminated openly and not in concealment, but the body would feel the greatness of the Creator, it would be easier for him to move further, and be rewarded with always being in a state of the work, and he would have no descents, he nonetheless chooses to go above reason. Meaning, specifically by resisting the revelation of the Creator, he doesn't want the Creator to obligate him to be revealed in him, rather he himself wants to, from zero, in overcoming himself, to build from that the image of the Creator. Then it's as if we have some play-dough, some clay, and we're trying to build from this matter of ours the image of the Creator, the bestower. That's what's happening here. This is why we have Tzimtzum [restriction], concealment, Hakaa [a beating], and then only the image of the Creator that we build from ourselves, which is called a Partzuf. I'm reading it again. Specifically through faith above reason, meaning even if he feels darkness on this path, because the Creator is not revealed, and even though he understands that if Malchut had illuminated openly, and not in the way of concealment, rather the body would feel the greatness of the Creator, the will to receive would feel the greatness of the Creator, it would certainly be easier for him to move further, and to be rewarded with always being in a state of the work, and he would have no dissents, nonetheless he chooses to go above reason. Because he himself wants to build truly in the darkness, the image of the Creator. Each time to think, to understand, to feel, to guess, what it means to be the Creator, one who bestows in all the opportunities that are revealed to him.

And then, maybe I'm going back again to the third one, the third excerpt. He must believe above reason and imagine to himself that as if he has already been rewarded with the faith in the Creator that is felt in his organs, as if the Creator is clothing in me. How would I then behave, talk, see, feel, respond? And sees and feels that the Creator leads the entire world as the good who does good. If it were to be revealed, and not concealed like now, but revealed, how would I then behave? How would I take on the form of the world? How would I accept it? How would I respond to it? And also, when he looks within reason, he sees the opposite, that there is no such thing. He should still work above reason, and it should appear to him as though he can already feel this in his organs. That's how we need to manage ourselves, to act that way. That this is how it really is, that the Creator leads the world as the Good Who Does Good. Therefore, he acquires the importance of the goal, a person does so, and from here derives life, meaning, joy at being nearing to the Creator. And a person can then say that the Creator is good that does good. And he feels that He's bringing him closer somewhat, giving him each time more mind, more of a feeling, of understanding how it is in the world, degrees of the revelation of the Creator to the creature. And he feels himself as having the force to say to the Creator, “You have chosen us from amongst all the nations,” meaning from all the desires, you choose the desire to bestow.

M. Laitman (Source Text/Commentary): (16:05) You have loved us, meaning you bring us closer, those desires in us, and you wanted us since he has a reason to give thanks to the Creator for. That the Creator is playing with him this way, governing him, accompanying, attracting him. And to the extent that he feels the importance of spirituality, so he establishes the praise of the Creator.

Every day we have, and several times a day, a chance to feel ourselves similar to the Creator. As on one hand there's the Creator, beyond the partition, and on the other side here I am. And I need to build from myself, from the piece of clay, play-dough, I need to make of myself the image of the Creator. And I don't want Him to be revealed. Rather, I myself build Him. That's actually the work of man. See how special this work is. As we don't give this to the Creator to do, but rather want to do ourselves this way, on our own. So I stand on the other side of the partition, and I begin from that piece of play-dough, let's say of myself, to build myself. Such that everything I build will all be, even the smallest thing that I begin to build, will be in the form of bestowal. And then I need to think, what is the Creator, what are His qualities, His desires, the intentions, actions, and how do I need to build myself in this? I myself don't exist yet. But I want to build myself this way from that piece of play-dough that's before me. And then a person makes from himself an Adam, one who resembles the Creator. That's our work. That's how the Creator wants us to come to identification, equivalence, to completely resemble Him. I'm afraid to go to the questions because they might confuse us. Maybe a few more excerpts.

Reader: Rabash says:

Reading: (19:31) 5. Rabash. Article 38 (1990), “What Is, “A Cup of Blessing Must Be Full,” in the Work?”

This is so when a person can go with his eyes shut, above reason,

M. Laitman: He's not looking at anything. He doesn't want the Creator to be revealed. He doesn't want this. He wants the Creator to remain in concealment. This is considered that he restricts himself, puts a Masach, and says, “Thus far, I don't want. I want to understand, to feel, to think, how I would resemble the Creator, this form I want to make of myself.” This is considered that he does a restriction completely upon himself and begins to be built resembling the Creator.

Reading: (20:15) and believe in the sages and go all the way. This is called Ibur, when he has no mouth. Ibur means as it is written (The Study of the Ten Sefirot, Part 8, Item 17), “The level of Malchut, which is the most restricted Katnut [smallness/infancy] possible,

M. Laitman: But he has nothing. It starts from zero. He wants his will to receive, to be revealed, and begin to be apparent all under the condition that it will be in bestowal.

Reading: (20:56) is called Ibur. It comes from the words Evra [anger] and Dinin [Aramaic: judgments], as it is written, ‘And the Lord was impregnated in me for your sake.’”

We should interpret the meaning of “anger and judgments.” When a person must go with his eyes shut, above reason, the body resists this work. Hence, the fact that a person always has to overcome, this is called “anger, wrath, and trouble,” since it is hard work to always overcome and annul before the upper one, for the upper one to do with him what the upper one wants.

M. Laitman: Meaning, what the will to receive wants to do from my matter, from the qualities, from the habits. I do a restriction upon them, and I want to build from them only that which is similar to the Creator. That's what is considered that I grow as an Ibur, as an embryo.

Reading: (22:15) This is called Ibur, which is the most restricted Katnut possible.

M. Laitman: That's how a person slowly begins to grow, where he doesn't do anything, but rather only a little more, a little bit more, a little bit more, a little more bestowal on his behalf. And that's how it's considered that he is growing. Okay? Six.

Reader: Rabash says,

Reading: (22:50) 6. Rabash. Article 22 (1985), “The Whole of the Torah Is One Holy Name”

Any overcoming in the work is called “walking in the work of the Creator,” since each penny joins into a great amount.” That is, all the times we overcome accumulate to a certain measure required to become a Kli for the reception of the abundance.

M. Laitman: Since in the beginning a person restricts himself completely, where nothing remains except for that point that the Creator created in him, which is called the point in the heart, which can grow, and around it all kinds of qualities can grow, forms that are similar to the Creator, forms in order to bestow. And then around that point something will accumulate, just like the flesh that will go around and become flesh, and from that a spiritual fetus will be born. Meaning something that is similar to the Creator can grow around the first Reshimo [records] that's in a person.

Reading: (24:07) Overcoming means taking a part of a vessel of reception and adding it to the vessels of bestowal. It is like the Masach [screen], which we must put on the Aviut [thickness/will to receive]. It follows that if one has no will to receive, one has nothing on which to place a Masach. For this reason, when the evil inclination brings us foreign thoughts, this is the time to take these thoughts and raise them above reason.

M. Laitman: We need to accept it as a fact that the Creator awakens in us all kinds of thoughts and desires to myself, that He awakens in me. And all of this, on purpose is measured exactly according to my degree so that I will be able to make the form of bestowal upon it. Therefore, what's revealed in me in order to receive that I want, this, and this, and this - that's exactly that package of the will to receive that is being revealed right now, upon which I can, just like a sculpture, to make the form of Adam, the form of bestowal.

Reading: (25:43) This is something one can do with everything one’s soul desires. He should not say that now he has received rejection from the work. Rather, he should say that he was given thoughts and desires from above so as to have room to admit them into Kedusha [holiness]

M. Laitman: Workshop. How do we receive the thoughts and desires each time that awaken in us and build through this, the image of the Creator? How, upon what is awakened in us, how do we from that build the image of the Creator?

Workshop:

M. Laitman: (30:19) How do we, by each of us, let's say I am in the Ten, without the Ten I'm not capable of doing this, but when I'm in the Ten, and I try to do acts of bestowal towards them and receive examples in return back to me, and again try with them to enter into some interaction, some mutual connection, I to bestow to them and them bestowing to me, and how in this mutual way can we find some form for the time being that is somewhat similar to the Creator. And this way each time we continue more, and more, and more until we start to reveal between us that we built some interrelationship system of bestowal, which begins to take on a spirit of life, it begins to get vitality from itself, something additional from us, from the members of the group. And in this additional thing, we begin to reveal the Creator. That's the Creator. The fact that you made Me. How by such interaction, connection between us, in this mutual influence back and forth to one another, do we come to a common form which will be called Boreh, the Creator.

Workshop:

M. Laitman: (35:33) How do I every moment feel myself towards the society? Either I'm indifferent towards them and don't feel them, or I want to repulse them, or I want to bring them closer. And I'm each time in all kinds of such of this whirlpool of feelings, and want to arrange from all these feelings something more, a certain system, an interactive system that operates each time in movement, grows each time in different connections within them. How do I look all the time at what we're building in the Ten, so that from that, the image of the Creator will emerge. That we don't want to discover the Creator, we want to build Him in accordance with the extent in which all of us can depict Him together between us. How do we arrange our society such that it will be in the image of the Creator? Please.

Workshop:

M. Laitman: (40:00) If we can each say about the Ten that one feels that there, something which is the example of the Creator, some image of the Creator, we won't feel Him and we won't reveal Him in any other way, only in the connection between us, as a result of the correct connection between us. Do we already have that right connection between us, that we're discovering Him? Or maybe the opposite form of Him? Quarrels, problems, clashes that are such that if we could just flip them, invert them, we would already feel that if we flip them, we will receive the image of the Creator. A thing and its opposite. Concealment and revelation in the relations between us. Please.

Workshop:

M. Laitman: (44:16) How do I, relative to the Ten, try to complement what is missing on behalf of the Creator? How do I, in my attitude towards the Ten, do I complete in my attitude, in my relations, so it will be all the way to the point where it will be the image of the Creator? Please, continue the workshop.

Workshop:

M. Laitman: (47:55) Okay, we'll move. Maybe questions, even though I'm not certain the questions won't confuse us. Whoever really wants to delicately ask questions in order to help the friends even more understand and bring close this topic to us, then he should ask, but only under that condition. If he will confuse us in that, then we're going to write him down in our blacklist. Clear?

Question (PT 25): (48:53) We learned about faith above reason. How do we use this in order to do all those actions that we talked about in the questions? What is our work in faith above reason? How does that work help us attain mutual bestowal between us, inside of us?

M. Laitman: That we want between us to build such relationships that will be called the Creator. Come and see. There is no other way to discover the Creator if not through the relationships between us. The desires to receive that will be relating to each other in order to bestow, that's the only way.

Student: And where does rising above reason, what does that action give us, what does it help us?

M. Laitman: Because we're doing these actions of mutual bestowal above our will to receive. That everyone is restricting his will to receive and uses it only in order to bestow to the others above it, to the friends.

Student: So the question had to do with the relations between us, what we do in bestowal we do above reason. Meaning bestowal itself is in faith above reason, right?

M. Laitman: Let's say, there's more, yes, okay, let's say so, that's the right beginning.

Question (Kyiv 1): (50:49) You gave many points towards this work in faith above reason. The simplest thing, when I start the work from darkness without understanding anything, what do I need to do first of all and afterwards in order to move immediately to that form of resembling the Creator?

M. Laitman: What do you begin, when you begin to shape the sculpture? Where do you start from?

Student: From the general thought, from the idea.

M. Laitman: So what we're capable of, that's what we start doing. We have to build a Ten that will be in mutual bestowal, that there will be such laws and shapes and connections between us in the Ten, that we will shape the image of the Creator until He appears between us in full, until our Ten will expand to the boundaries of the whole of humanity. “And everyone will know me from the greatest to the littlest, and my house shall be a house of prayer for all nations.” That we will be the house where the Creator appears, such a Kli. That's how we build it.

Student: You also put this criteria in the beginning that I need to want it not in order to reveal, but to be independent.

M. Laitman: Of course, because we want to build the Creator out of ourselves, so we even resist His revelation. We want to discover Him through our matter. Of course.

Student: So I must hold on to that thought all the time, that it's a kind of restriction, right? That I don't want it to be revealed?

M. Laitman: This is called restriction, yes. I don't want to discover the Creator. I myself want to build His image from me. I want to be Adam.

Student: Okay, so I don't want the Creator to be revealed for me. I want to ask for someone else? For the friends?

M. Laitman: No. In the connection between me and others, I want to make such a network of connection between us that this will be called the Creator. Boreh [come and see]. That this will be called divinity. Our corrected network of connection will be called the Shechina [divinity], and in it, we'll discover the force that enlivens it, that animates it. And this is called the Creator.

Student: If I ask for my friends, I'm asking for them, that’s above my desire?

M. Laitman: Sure. We all want to be above the Tzimtzum. We don't want to discover the Creator. We want to build the Creator. As it says, “You have made me.” That's it. By that, we come to the level of Adam. By that, we will grow. We will feel. We will become the masters.

Student: What is that existence above our desire, both egoistically and even above the desire to reveal the Creator? Is there's some kind of effort above ourselves?

M. Laitman: Between us, it's between us, not in each and every one of us. Between us there are these shapes of bestowal that are truly in the connection between us, between one to the other, outside of ourselves, outside of the egoistic personal will to receive in each one. And so in these shapes that are outside of us, that we compose, we put together this network of mutual connection, and this is called Shechina [divinity].

Student: The Creator that gives us that quality of bestowal?

M. Laitman: He stands behind it, we don't understand how He orchestrates it, but we will later discover how He is there to begin with. In every state, whether we understand or don't understand, find Him or not, He's nevertheless everywhere. But just like how we are with regards to little children, we organize everything for them, but they still think they do things on their own. And as we grow, we recognize that the Creator did it. But in the meantime, we grew in a way that is good for us, which is only a proof that we've grown up correctly.

Question (Asia): (56:36) If I can clarify the point of going, on one hand, beyond our thought and above our reason, meaning to distance the forms and imaginations. On the other hand, we go together to create images of the Creator, which are in a form or an idol. It's a little confusing me.

M. Laitman: So continue, and it will become clearer. Continue and things will become clearer.

Question (Turkiye 3): (57:16) Does building the image of Creator through my Ten mean that I'm coming to equivalence of form with Him?

M. Laitman: Yes, of course, of course.

Question (ITA 4): (58:05) From what you're saying, the feeling is as if we're already in the revelation of the Creator, but we don't manage to notice this, as if we're in a fog. So the question is, how from this fog do we slowly, slowly come to focus?

M. Laitman: When you build between you such a system of mutual bestowal, that it begins to live on its own, and then it begins to hold you. This is called that the cabinet holds its carriers. That's how it'll be. In the meantime, just keep going.

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