The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: December 6, 2025
Part 1: Recorded lesson - Nov 9, 2020
Excerpts from the sources: “Work with Faith Above Reason”. #75
Reader: Hello friends, in the first part of the lesson, we'll learn from the lesson from November 9th, 2020 on the topic of the “Work in Faith Above Reason.” We will continue with item 75. In the beginning of the lesson, we're going to have two workshops guided by Rav. We will carry them out during the lesson.
Reader: Hello, we are in a lesson on the topic of the “Work in Faith Above Reason.” We will continue in excerpt 75. You can click the book icon on the Arvut system, and you can also ask questions live on Kabbalah TV. Relevant questions may be aired during the lesson.
M. Laitman: (01:02) On Monday, today, we are after the Yeshivat Haverim, right? And as successful as it is, being on the next day, we have additional influence over us, additional bestowal. Well, nevertheless we do get up in the morning in a different mood, with wind in our sails. And here, I'd like to ask you, is this how it should be? Or specifically, we can hardly get up maybe or it's difficult for us to get up? We feel some fog in our head and darkness in our heart, and we don't understand and we don't know why we are getting up. What do I get out of it, etc.?
Until I lift myself from the degree of the beast to the degree of man, when I awaken, and remember I want to be similar to the Creator. It takes time. We see there are such states and there are such states. So, how do we accept these times? Either it doesn't matter to me in what way I get up and I need to bring myself to the lesson in a particular state, or I'm happy that I'm jumping into a new day with great hope that I have in advance some spirit that fills me up, or maybe I'm the opposite. I'm in such darkness that I can hardly wake myself up and lift myself from the bad and also from death. So, let's see, what do you think? How do we like to get up? Which state do we accept in a way that is more correct in our understanding, in our thinking? And how do we nevertheless process each and every state? Either it comes from what we had yesterday, like let's say yesterday we had such a nice, good, beautiful Yeshivat Haverim. Or for whatever reason I have some good moods out of myself. Well of course it comes from above; or I'm in a state where I don't have a good mood and I get up with a little bit of bitterness and that too comes from above.
So, what out of these three states is best and how from all of these states do I reach the best state for the lesson? So, let's have a little workshop, please. A quick one with good pace.
Workshop: (04:40) Which of three states - good spirit, confused and none - is better to wake up with and which one brings me to the lesson?
M. Laitman: (08:57) So, nevertheless when we get up with heaviness, and later on we work on ourselves and we awaken and reach the lesson already in a good state, so through that we have better preparation for the lesson. Or the fact that the Creator wakes us up in a good mood, and to begin with we jump out of bed and run to the lesson, and we’re interested in it.
But nevertheless, well what should we be more grateful to the Creator for? For getting up hardly, without desire, truly like a beast, or when we get up and we are wide awake and we run to the lesson joyfully, willingly. How are we grateful to the Creator? For waking us up this way or that way? Go ahead.
Workshop: (10:22)
M. Laitman: Well, let's continue.
Reader: So we will read from selected excerpts on the topic of the “Work in Faith Above Reason,” excerpt number 75.
Reading: (13:23) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
Our sages said about that, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’” It follows that the Torah that he engages in is so it will be a spice, meaning that through the Torah, he will be able to overcome the evil and walk on the path of Hesed, called “right.” In that regard, it can be said that the Torah was given on the right, named after the action. In other words, it qualifies a person to walk on the right path. This is called “the first discernment in the Torah,” where “right” is called “wholeness,” when he feels no lack at all.
M. Laitman: This means that whatever we get from above is, first of all it comes from the Creator, and it comes through the force of wholeness.
Reading: (14:30) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
The second discernment in the Torah is the left, called Hochma [wisdom]. This is considered the wisdom of the Torah. In other words, once he already has the right, which is Hesed, meaning faith above reason, and he believes in the Creator—that the Creator leads the world as The Good Who Does Good—he is rewarded with the giver of the Torah, called “the wisdom of the Torah,” as it is written, “The Torah comes out of wisdom.”
In other words, once he believes that there is the giver of the Torah, this is the time to be rewarded with the Torah. It is known that the Torah comes out of Hochma, and this discernment can be called “left,” meaning it comes after a person has been rewarded with the right, which is faith above reason, called “covered Hassadim.”
M. Laitman: Maybe you should read it again. I don't see that people... Well, go ahead and read it.
Reading: (15:55) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
Our sages said about that, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’”
M. Laitman: This means that there are two parts in creation in general, which are the will to receive in us, that only wants to receive into itself, and in that it is the opposite of the Creator. This is why it is called evil inclination and evil desire. And in order to invert it into a good desire, so it will be like in the Creator, so that we will be in a state which is like the Creator, eternity, wholeness, above all the bad things. So, there is a means for it called the Torah. Therefore, I created the evil inclination, and this is why I created the Torah as a spice. The Torah is only a medicine, a spice, an addition to the evil inclination, to our will to receive. And…
Reading: (16:58) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
It follows that the Torah that he engages in is so it will be a spice, meaning that through the Torah, he will be able to overcome the evil and walk on the path of Hesed, called “right.”
M. Laitman: To pass his will to receive from a will to receive, to receive that it will be canceled, it will be like bestowal.
Reading: (17:26) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
In that regard, it can be said that the Torah was given on the right, named after the action.
M. Laitman: That it makes out of the will to receive that is entirely evil, entirely bad, actually a good desire.
Reading: (17:43) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
In other words, it qualifies a person to walk on the right path. This is called “the first discernment in the Torah,”
M. Laitman: How does the Torah, this upper light, influence us? We don't know. But this is how it works.
Reading: (18:04) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
where “right” is called “wholeness,” when he feels no lack at all.
M. Laitman: Because he's not working out of the fact that he's lacking, but others are lacking, and he's filling them up.
Reading: (18:17) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
The second discernment in the Torah is the left, called Hochma [wisdom].
M. Laitman: It's not that he wants to receive, right? It's that he wants to fulfill himself with the knowledge of the Creator.
Reading: (18:38) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
This is considered the wisdom of the Torah. In other words, once he already has the right,
M. Laitman: He's entirely bestowing, entirely spreading out, giving, then after he has that…
Reading: (18:52) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
which is Hesed, meaning faith above reason, and he believes in the Creator—that the Creator leads the world as The Good Who Does Good—
M. Laitman: He attains that out of himself, that he's doing it, and he feels that this is how it is.
Reading: (19:11) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
he is rewarded with the giver of the Torah,
M. Laitman: Because he's performing actions that are similar to the Creator. This is called, from your actions we know you. By this, he recognizes that this is how the Creator is.
Reading: (19:25) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
called “the wisdom of the Torah,” as it is written, “The Torah comes out of wisdom.”
In other words, once he believes that there is the giver of the Torah, this is the time to be rewarded with the Torah. It is known that the Torah comes out of Hochma, and this discernment can be called “left,”
M. Laitman: He is performing actions of bestowal, and he starts to attain what wisdom there is in acts of bestowal, in what form it is possible to perform them, then he starts to recognize what the Creator is doing, and this is how he studies the Creator. This is called studying the Torah, the wisdom of the Torah.
Reading: (20:13) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
meaning it comes after a person has been rewarded with the right, which is faith above reason, called “covered Hassadim.”
Question (Kyiv 1): (20:38) What is the left quality of the Torah? The right quality of the Torah in the Ten?
M. Laitman: The right line is when we start working like the Creator, with faith above reason, for us to have this quality, the force of bestowal, on top of the force of reception. And once we acquire the force of bestowal, when we have it, then out of it, we also start to understand what are the forces of reception that exist in us? How can they work in it? And then we also study the evil inclination. What is it? Why is it there? How did the Creator create it? And out of that, we also attain the wisdom of the Torah, because we attain wisdom only in the will to receive. But first, our actions need to be in order to bestow.
Student: So, let's assume we've connected with the friends through prayer, we have connection, now we need to start developing the connections between us through…
M. Laitman: No, no, no, no. Now you still need to bestow to one another, upon all of the different conditions that the Creator is awakening between you, so that you will be above all of these conditions. Above meaning, not that you won't look at it, you do look at it, and in spite of it, you're going above it. The most important is the connection, in spite of all of these collisions, distance, etc. And once you reach a state where the connection between you will be the most important, and it will settle well between you, truly as one man in one heart, then you will also start to learn the wisdom of the Torah.
Meaning, how shall I put it? Which conditions do we have in this? Which desires do we activate? In what way does the Creator make us. How He created us. How He is activating us, connecting between us? That is, we already start to study our structure, the way He did it, the will to receive in itself. And that way we will study the wisdom of the Torah. For the time being, we're only studying the force of bestowal. That is what the upper light, how it shines on us, and it lets us rise above our desires towards connection.
Later on, from the force of connection between us, we will start to study the will to receive in itself, truly to examine it, to study it. To get to know creation itself.
Student: But for now, isn't that our work? Our work now is to maintain the connection, yes?
M. Laitman: Yes, precisely. Only that for the time being.
Question (ITA 4): (24:05) How can I tell if I'm on the right track, if I feel that I'm more distant to the friends, as opposed to a couple of days ago?
M. Laitman: Well, you were given that now- a burdening of the heart so that upon these new conditions you need to be connected to them, in mind and heart, truly, in each and everything.
This is how it is, and therefore, as we spoke about waking up in the morning when you get up in the morning, you need to be happy that you have difficulty, darkness. That you need to get up through effort. That you don't want it and this way you advance specifically in such a way. And when you overcome your ego, then you have a new force with which you are now going to create a new Kli. When you overcome the ego that grew over the night, and you add it also to the connection with the friends. Specifically with this additional Aviut [coarseness] or thickness from you and from the friends you build a new Kli. A new level of connection until this level will be sufficiently high that in it you will start to discover the Creator. Because before the darkness that you discover from it, you will also have the feeling of the light.
Question (Petah Tikva Center): (26:02) Why do we need Hochma? Why not just work in pure bestowal?
M. Laitman: The force of bestowal that we acquire on top of the will to receive only gives us the possibility to rise above the will to receive. But in that, we don't build our Kli. The Kli is built out of us connecting between us our desires and making out of them a new Kli. It's like you have pieces from a broken Kli and you have to glue them together. So, to glue them together it's not enough that some light of Hassadim shines on you. The light of Hassadim is enough for us not to reject one another, for us to be neutral.
But to truly be connected with each other you need flesh. You need force. You need Aviut, coarseness, in order for you to have a connection between people. And this is only by using their will to receive, in order to bestow.
Student: And in Hassadim, there's no connection between us?
M. Laitman: No, the force of Hassadim is only in Aviut Shoresh and Aleph, and a little bit of Bet. Shoresh and Aleph, in Katnut, infancy or smallness- When we don't reject one another, we don't beat up on one another. We're good children but it's still children and not mighty men- where the evil inclination also becomes the good inclination.
Question (PT 2): (27:51) I'm simply, I read the excerpt a few times, excerpt 75, and if we can perhaps repeat it, especially the second half, it's not clear. So you will read it, and we will see what you found there. Go ahead.
Student: Should I read? I should read? Okay.
Reading: (28:13) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
Our sages said about that, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’” It follows that the Torah that he engages in is so it will be a spice, meaning that through the Torah, he will be able to overcome the evil and walk on the path of Hesed, called “right.” In that regard, it can be said that the Torah was given on the right, named after the action. In other words, it qualifies a person to walk on the right path. This is called “the first discernment in the Torah,” where “right” is called “wholeness,” when he feels no lack at all.
M. Laitman: This is what one calls wholeness for the time being. When he has no lack at all, he rises above his will to receive. However, he's not using the will to receive in any other way except to rise above it, next.
Reading: (29:31) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
The second discernment in the Torah is the left, called Hochma [wisdom]. This is considered the wisdom of the Torah. In other words, once he already has the right, which is Hesed, meaning faith above reason, and he believes in the Creator—that the Creator leads the world as The Good Who Does Good-
M. Laitman: Because everything is filled with the light of Hesed. So already He is good and doing good for sure. So what else is missing?
Student: Then…
Reading: (30:09) 75. Rabash. Article 19 (1990), “Why Is the Torah Called “Middle Line” in the Work? - 2”
he is rewarded with the giver of the Torah, called “the wisdom of the Torah,” as it is written, “The Torah comes out of wisdom.”
In other words, once he believes that there is the giver of the Torah, this is the time to be rewarded with the Torah. It is known that the Torah comes out of Hochma, and this discernment can be called “left,” meaning it comes after a person has been rewarded with the right, which is faith above reason, called “covered Hassadim.”
M. Laitman: This means that faith above reason is all in all a correction, correction in the middle where we can rise above our will to receive. But later on we need to connect between us all of our desires to receive into one complete Kli, and it's not enough for us to have Hassadim.
We need to connect between us in a Kli of Hochma. So then in our Kelim- according to the will to receive between us, and when we want to do it in order to bestow, then the lights of Hochma already flow in there. And in them we attain in practice the upper force. What did you want to ask?
Student: It mixes up a little bit with things we studied before. For example, faith above reason.
M. Laitman: Faith above reason is here the first part of the correction when you rise to the degree of Bina from the degree of Malchut, and you are in the force of bestowal.
However, it's not the end of correction. It's only a force that you have acquired, which later on you need to even amplify it, in order to connect the desires to receive. So that they will all be in order to bestow in practice. So that the light of Hochma will also be revealed in the Kli not only the light of Hassadim. In faith above reason, only the light of Hassadim is revealed.
Student: How to relate to... Should I ignore the fact that, as I recall, we learned that faith above reason is the middle line that you build?
M. Laitman: No, no, no. It's not the middle line. Faith above reason is only the right. You need the left, and then the middle. There is more to do. However, for us faith above reason is what we now want to acquire. This is our goal for the meantime, between us.
Question (Turkiye 2): (33:03) Creator created the evil inclination and created Torah for correction. Why did he need such a thing?
M. Laitman: In order for us to get to know creation. We will get to know it from His direction, from His level, and then we will be whole, like Him. This is the Creator's desire. From the beginning, this was His desire to create a created being that will be like Him. How is it possible to be like Him if it is a created being? A created being is outside of the Creator. How can He create someone who will truly be like Him? Seemingly it is impossible.
So, to begin with, He creates the created being from the will to receive, which is the opposite of Himself, and then He gives him all the possibilities, even though the created being is the opposite of the Creator, to acquire all kinds of qualities so that he will be like the Creator. That's it.
Question (PT 18): (34:22) What is covered Hassadim?
M. Laitman: You have open Hassadim when the light of Hochma is revealed in the Hassadim and covered Hassadim when the light of Hochma is not revealed in the Hassadim it's only Hassadim.
Question (Hadera 1): (34:42) Can I ask in the language of the system?
M. Laitman: Well, go ahead.
Student: So it's pretty clear that here an inversion occurs because in the Rosh, Hochma is the right line and Bina is the left line and here seemingly because it's the Guf, the body, it's the other way around. Is it because there it's light that comes from the top down and here it's reflected light from the bottom up?
M. Laitman: I don't know. I don't understand what you're asking and I don't want to confuse the others. I'm sorry. You will have to go along with everyone and if you want to get confused, then do it quietly by yourself. And in the meantime, we are going together.
Question (PT 4): (35:38) What is this work where you use the will to receive only in order to go above it? What is the work then?
M. Laitman: The will to receive, the Creator created it so that through the will to receive, we will build a system so that the result out of this system is that we will feel the Creator and be like Him. What is unclear? Inside we will all be in the will to receive, and it will be broken into pieces and these pieces will connect between them in such a system that out of that the nature of the Creator will become clear to us.
Student: Yes, but if the will to receive exists only in order to go above it, so where is the area of work?
M. Laitman: Above it meaning in spite of the will to receive, in order to bestow. It's not that we disregard the will to receive, we don't use it. Specifically, actually it's the opposite. The more we advance, the more and more we need the will to receive in order to build out of it a complete system.
Student: So it means entering a perception which is outside the will to receive. How do you go into that, if in my reality I only have the will to receive?
M. Laitman: There is only the will to receive. However, because it is broken into pieces, I arrange such a relation between the different parts which is like the form of bestowal and out of that I learn what does it mean to be like the Creator, the Bestower.
Question (PT 3): (37:30) So Rabash writes that after a person has been awarded with faith above reason, he is then awarded with the aspect of the giver of the Torah. What does that mean?
M. Laitman: That he begins in above reason to discover actions which are in order to bestow. This is considered that he is starting to study the Creator.
Student: And what does it mean to study the Torah, the Creator?
M. Laitman: Through acts of bestowal. Acts of bestowal because from your actions we get to know you. When I perform actions in order to bestow, by this I study the Creator's nature.
Student: And what are actions in order to bestow? How can we do it in the Ten?
M. Laitman: I take the friend's desire and I fill it up according to His desire. This is called in order to bestow. Make your will as His will.
Student: And can we do it in a practical sense in our work?
M. Laitman: We have to do it. We already have to actually implement it in our groups.
Student: So what exercise do we...
M. Laitman: Bestow. Let's continue.
Reading: (39:02) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
We can see that the whole basis is founded entirely on faith, that only by faith is it possible to emerge from exile. We should not mind our reason, although a person is judged according to it. But when a person has the intellect to see his true state, it enables him to go above reason. In other words, one cannot go above reason without the help of the Creator. But if he sees that with reason, he can advance, he does not need His help.
And the main thing that is required of a person is to achieve his own completeness, meaning to be rewarded with NRNHY de [of] Neshama. This comes specifically by needing the Creator. Our sages said about it, “One who comes to purify is aided.”
M. Laitman: Here you need to repeat this sentence, emphasize it.
Reading: (40:22) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
And The Zohar says, “How is he aided? With a holy soul. When one is born, he is given a soul from the side of a pure beast. If he is rewarded more, he is given Ruach,” etc.
This is why it is a great thing when a person needs the Creator to help him, since one’s salvation is in being given greater powers from above. And by receiving new powers each time, meaning a new soul, in the end he will receive the whole of the NRNHY that belong to the root of his soul. It follows that “a miracle” implies something that a person cannot obtain. That is, it is impossible for one to obtain it unless through a miracle from above. Only in this way is it called “a miracle.”
Reader: Again, Excerpt 76.
Reading: (41:21) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
We can see that the whole basis is founded entirely on faith,
M. Laitman: On the force of bestowal.
Reading: (41:29) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
that only by faith is it possible to emerge from exile. We should not mind our reason, although a person is judged according to it. But when a person has the intellect to see his true state, it enables him to go above reason. In other words, one cannot go above reason without the help of the Creator. But if he sees that with reason, he can advance, he does not need His help.
And the main thing that is required of a person is to achieve his own completeness, meaning to be rewarded with NRNHY de [of] Neshama. This comes specifically by needing the Creator. Our sages said about it, “One who comes to purify is aided.”
M. Laitman: This means we were brought to a group, and we are told how we should behave correctly in order to reach a connection, and we need to try, but of course we will not succeed. And it is good that we will not succeed, and it is correct that we will not succeed, and it is prearranged in advance that we will not succeed, because how can we perform acts of connection? So, if this pertains to the Creator, not to us, so what can we do? In a state where we are not capable of it, we turn to Him and we demand from Him that He will take part with us. On us, what depends is only the deficiency for Him to do it. And this is how we connect between us, so that the Creator is in the middle between us. He is performing the connection, He is performing the relation. This is called, “He who makes peace in the heavens will make peace between us.” And the fact that we discover that we are not capable of connecting, it is only obligating us to turn to the Creator so that He will connect between us. It's very simple. However, we just forget about it. We think that, according to the way it is in our world, that we need to perform the entire action from beginning to end, and this is entirely incorrect. This is our primary mistake, and this is why we fail. We think that we, by ourselves, through our own force, need to reach connection. It will never work out for us.
We just have to see in each and every state that, once we fail, immediately we turn to Him, we demand, we cry out for Him to come and do it. Like a child pulling his mother or his father to help him in something where he's not succeeding. Next.
Reading: (45:02) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
This is why it is a great thing when a person needs the Creator to help him,
M. Laitman: It is considered a great thing when a person feels that without the Creator he will not succeed. Yes?
Reading: (45:19) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
since one’s salvation is in being given greater powers from above.
M. Laitman: Specifically from above. The greater the person is, the more he needs the Creator's help. And he receives greater forces from above. Yes?
Reading: (45:38) 76. Rabash. Article 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”
And by receiving new powers each time, meaning a new soul, in the end he will receive the whole of the NRNHY that belong to the root of his soul.
M. Laitman: This is what he will receive from above, but according to his prayer. Now we need to get used to it, to organize ourselves, to turn to the Creator, to have a deficiency, to raise MAN, so that through that we will get a force from above; so that He will connect between us, and that force of connection will be revealed between us as the Creator who is dwelling in the group. This is what we need to have. Not to scatter into anything else. Is this clear? Please ask.
Question (Petah Tikva Center): (46:41) It's not clear what to do against the forgetfulness and scattering.
M. Laitman: It's deliberate, so that we will need to help each other. It's deliberate, because that's how we need to behave. Where I remind you, and you remind him, and he reminds others, and so we all do. It's deliberate. It was done deliberately. There is no random chance here where something just happens. If something just happens, it's a sign we're not doing the right, complete action.
Student: So what's our focus? What is the focus again? Only the deficiency, turning to Him?
M. Laitman: I try to connect with the friends. If I feel that I'm incapable of it, and the friends also can't do it, then we talk about it, and then we turn to the Creator. We turn to Him, we demand it of Him. He enjoys it when we make demands. By that, we crown Him, determining that He is the upper force.
Student: What is this act of turning to Him precisely?
M. Laitman: Turning to the Creator, that's a very complicated action. But for now, as far as we're concerned, we offer thanks for having made us, created us, for Him having arranged everything we have, the places we're in and everything. The situation we're in now He also created for us, because there's None Else Besides Him and we demand He connects us together, because that's how it should be according to the plan of creation we get from the Kabbalists, who are His representatives, who explain to us what He wants. And we're confident, we're certain, that the Creator enjoys the fact that we recognize Him to be the Creator, and turn to Him for corrections. And He did it to begin with, so that we have the opportunity, the ability to turn to Him. And by that, we come closer to Him, we come to know Him more, until we connect.
Question (Rehovot): (49:12) In a previous quote, Rabash told us, if I understand correctly, to first rise to the state of Bina, then to perform acts of bestowal. In this quote, it seems like a different tactic, we need to feel a deficiency for the Creator, or are these two things complementary?
M. Laitman: It's the same thing. Think about what we're saying here and then you'll see that it's the same thing. Don't start poking into these two verses and saying that you understand this from that and that from this. Be where we are, together.
Question (Almaty): (49:54) How can we correctly imagine the Creator when we ask of Him…
M. Laitman: The power of bestowal, the power of connection, that's the Creator.
Question (PT 24): (50:14) We used to do everything in our lives, get married, register to go to school, work. We come to the wisdom of Kabbalah, and suddenly we are told, no, you have to ask the Creator for everything. Seemingly, we think that we can achieve it by ourselves. It's not even within our nature. And we know that this is what we have to do, but we constantly forget about it. And now you keep saying, try. The question is, how long do we have to try? Only in the beginning, when we study, or ten years later, we can understand that we have to have the Creator?
M. Laitman: You must always turn to the Creator, all the time. That's why it's written, I wish he prayed all day long.
Student: That is, if we understand that by ourselves we cannot do it, then the appeal should be constant to the Creator, and we only depend on this prayer, on turning to the Creator?
M. Laitman: Yes, yes. You don't get any power from any source but for Him. And besides for that power, you don't need anything. The power of bestowal that exists in nature, it's the power of the Creator which you need.
Question (New York 1): (51:42) Can a person, and should a person perform scrutinies that the person didn't do everything that depended on him before he turns to the Creator for help?
M. Laitman: No. You must turn to the Creator as quickly as possible.
Question (Moscow 1): (52:09) Question about the step that comes before I ask of the Creator. Sometimes I find myself in a state where I'm not capable of understanding what does it mean to connect with the friends. The pressure in the will to receive on the one hand becomes a bit smaller, and then I understand that when I try to enter this space, it's like a sixth-digit, a sixth-finger, the desire to connect with the friends in itself. Seemingly, does it exist in a person in some way, or do we have to ask the Creator for this desire as well?
M. Laitman: Yes, the desire to connect with the friends we also need to receive from the Creator. But we have exercises we do within the group that help us develop the desire for connection. When I look at the friends and I see that they are able to… they can connect together. That shows me that they are more connected than me, than the extent to which I'm drawn to them. And then, out of envy, I start wanting this too. And then I turn to the Creator. Why don't I have the same desire for connection that the friends have?
Question (Moscow 1): (53:36) Can I also ask a question? We have a friend in the Ten. He got sick, and now he’s despaired. How can we turn to the Creator and thank Him if we are fearful about it?
M. Laitman: No, you have to understand that all these things happen for the best. And you need only ask to see that everything that happens to him, happens so that you all turn to the Creator as quickly as possible and as together as possible. Instead of being in those sensations, be in the sensation of connection with the sick person and with the Creator.
Question (ITA 2): (54:28) What does it mean to ask from a force, or to turn to some force if we’re talking about the wisdom of Kabbalah as a science?
M. Laitman: The force of nature, which you can awaken through your desire, which is also a force. We're acting, we're operating within a system of forces. The will is a force, the force of will. The force of bestowal, the force of reception, plus, minus, it's all forces. You're inside of nature. The Creator in Gematria, it's called nature, God is nature. You demand… when you demand something by your own force, you activate some forces in nature. We're talking about wisdom, about science, all right?
Question (Moscow 7): (55:41) During the explanation now, you said that you need to get accustomed to raise a MAN. So I imagined to myself, how do you train an animal? Either you constantly beat it up or you give it some candy in order for the animal to get used to it. How do we accustom ourselves?
M. Laitman: We try to influence each other in order to awaken through envy, lust, and honor, to awaken the others. Each one awakens the others in the group, so that we're always connected together, all of us, and connected to the Creator. Either in request or in gratitude. Either make a request or say thank you very much. And that's how we should always be connected to the Creator, us and the Creator.
Student: If you allow me another question, it says in the excerpt that one who comes to purify is aided. So, if I come to the lesson to be purified, for sure I'll be aided. But I'm not yet sure that I'm coming to be purified, most of the time I just show up.
M. Laitman: Connect with the friends, that's it. Just make a zero of yourself and go in amongst them.
Question (Volga): (57:17) We say many times that before we turn to the Creator, we have to despair of our own forces. What do Kambalists mean, our own forces?
M. Laitman: When we want to connect together as a group, we see that it doesn't work. It just doesn't work out, we don't connect. Then, from that feeling, out of that we remember that we need to turn to the Creator for him to make the connection between us.
Question (Haifa 2): (58:22) Is the appeal to the Creator limited to certain requests, or can I ask the Creator for anything?
M. Laitman: You can ask the Creator for anything, but you should know that the request comes on the condition that you connect with the others and have a collective request. Any other request, well, every person in the world makes requests, and there's no outcome to that. Clear?
Question (Zafon 1): (59:05) When I know that only the Creator can help me, automatically it takes away the desire to try to connect with the friends, because I know it's not going to work out, because of what you said.
M. Laitman: What won't succeed?
Student: I won't succeed in connecting, because I know that only the Creator can help me. Automatically, it lowers my desire. Why not to turn to it directly and ask for it?
M. Laitman: Because He doesn't answer, He doesn't answer a single individual. A prayer can only come from the Minyan, the Ten, only from a Ten, only from a group. If you want to connect with the others, in order to come to resemble the Creator, to start getting to know Him through the connection between you, then go ahead, organize the group, so the group prays, and they ask for the Creator to be revealed between them, they want to know the Creator. Go ahead, it's written, our wish is to know our King. Only in that way.
Question (Merkaz 1): (01:00:24) Before the Creator is revealed to a person, what happens one stage before the Creator is revealed to the person?
Student: What happens one stage before the Creator is revealed to the person?
M. Laitman: The step before that, I don't know, He's not revealed, that's the step before that. And put your microphone in order.
Question (PT 31): (01:00:53) Can we turn to the Creator, even if I did not yet invest the maximum that I can do?
M. Laitman: If you connect with the group, that suffices. You can now turn to the Creator with the group. Don't think - look, you're all asking, how do I turn to the Creator? There's no such thing as me, how I do it. It's us, how we do it. And that's why it won't work out for you, you forget it needs to be us.
Student: I can ask about us, why are we not turning to the Creator?
M. Laitman: Because you all don't want to be connected. When you want to be connected, but will be incapable of connecting, then you will turn to the Creator.
Student: You said you brought yourself to the surgery table, and you asked to be operated on. How do you reach such a state?
M. Laitman: Ask for it, but always be in this plea to the Creator, and always as together as possible.
Question (Unity 3): (01:02:09) Sometimes you say that we have to turn off our mind and our heart and feel or develop a desire for connection with the friends, and this mutual integration that should occur. What is the mechanism for this mutual integration? What should I see in the friend to ask correctly?
M. Laitman: You need to see the friends as the people who the Creator gave you in order to connect together, so that you can discover Him in the connection between all of you.
Reader: Friends, now we are going to summarize the main things we heard in the lesson in the Tens. Six minutes.
Reader: We will go to the next part of the lesson, but first, we'll sing a song.
Song: (01:09:17)