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

Daily Morning Lesson: November 6, 2025

Part 1: Recorded lesson - Sep 1, 2020

Reader: Hello friends, in the first part of the lesson we will watch a recorded lesson from the first of September, 2020, excerpts from the sources on the subject of “Work with Faith Above Reason” starting with excerpt 11 which we will read now.

Reading: (00:31) 11. Baal HaSulam. Shamati 14. “What Is the Exaltedness of the Creator?”

The Romemut [exaltedness/sublimity] of the Creator means that one should ask the Creator for the strength to go above reason. This means that there are two interpretations to the Romemut of the Creator:

1. To not be filled with knowledge, which is intellect with which one can answer one’s questions. Rather, he wants the Creator to answer his questions. It is called Romemut because all the wisdom comes from above and not from man, meaning that man can answer his own questions.

Anything that one can answer is regarded as answering everything with the external mind. This means that the will to receive understands that it is worthwhile to observe Torah and Mitzvot [commandments]. However, if the above reason compels one to work, it is called “against the opinion of the will to receive.”

2. The greatness of the Creator means that one becomes needy of the Creator to grant his wishes. Therefore:

1. One should go above reason. Then one sees that he is empty and becomes needy of the Creator.

2. Only the Creator can give him the strength to be able to go above reason. In other words, what the Creator gives is called “The Romemut of the Creator.”

Reader: Let's watch the lesson.

Reader: Hello, we are in a lesson on topic of “Work with Faith Above Reason”. We will continue with excerpt number 10. You can ask questions on KabU TV, relevant questions may be aired during the lesson. Again, we are in a lesson on topic of “Work with Faith Above Reason”.

Question (Holland 1): (02:45) I feel I'm in a process of not being able to ask a question. As if all questions come from reason or come from ego, whatever. So, it blocks me from being able to ask. So, how can I ask, let's say, above this reason to be able to ask a good question? Because everything is actually from the ego. So, how do I escape this? What sort of questions do I need to ask?

M. Laitman: Don't run away from this. Don't try to run away from it. It's a very good state. As painful as it is, that's the prayer that actually emerges from the heart and it helps you advance. I don't want to calm you down now and tell you that you're advancing well, but it's good that it hurts. This pain is already a prayer. And the fact that you can't ask, if not through your intellect, that needs to hurt you and this pain directs you to spirituality. All of you are being taken care of from above, not by me, from above. And so, you need to be joyful about it, happy about it. This is what you're lacking. The lack for spirituality, for advancement, for bestowing, but with joyfulness, that I'm being taken care of, treated from above.

Question (MAK VG4): (05:10) The greatness of the Creator is a result of the accumulative deficiencies of the group, and that's a result of this?

M. Laitman: Yes, correct.

Question (KabU 2): (05:50) When we turn to the Creator in prayer to go above reason, do we have to do this every time, in every situation to go in prayer, or do we make one general plea to the Creator?

M. Laitman: We need to always be in faith above reason, non-stop. What does it mean, non-stop? It means that it is constantly renewed. We continuously renew it all the time. That's how it needs to be.

Question (German 3): (06:36) How to be in this duality? On one hand, emptiness, on the other hand, a request to the Creator.

M. Laitman: I use the emptiness to turn to the Creator correctly. I sit in front of the host, and I really want to accept what's on the table that he wants me to take, but I'm asking him, give me an opportunity above all this food, everything that you give me, to be like you, to make an action towards you like you're doing towards me. It's not about the refreshments. It's about the feeling that you express to me, love, bestowal. I too want to express to you love and bestowal by eating the food. I'm willing and I want to take the food. But first, above that, I want to relate to you. And if I know that by eating, which I really want in my vessels, but if I know that by that I bring you pleasure, that I bestow to you, then I'll do it. But if I'm not sure that I'm going to bring you pleasure, I'm not going to eat, even though I really want to. Never forget this example. Process it in many ways. You'll better understand this way.

Question (Chelyabinsk-Omsk): (08:37) Is it possible to say that only the right actions bring forth that revelation of that empty space?

M. Laitman: Right. But it's not that we just want to find the empty space. Rather, we want to build our spiritual degree above the empty space. The empty space means the restricted Malchut. And above the restricted Malchut, we want to build the upper nine Sefirot, in which we feel our adhesion with the Creator. Soon we're going to start studying the Study of the Ten Sefirot in a way that everything we exercise in faith above reason, we'll see how it's all built, the spiritual actions, the spiritual degrees, how we, what we need to carry out.

Question (Kyiv 2): (09:51) When there is that feeling of emptiness I try to do a restriction on my will to receive. Tell me, please, how is it right to build that chain of restriction, the Ten, the Creator through that inner address?

M. Laitman: Rabash writes this to us. I'm not explaining it now. You have the articles of Rabash and you're going to get it from there.

Question (Tel Aviv 2): (10:24) Can you explain this matter of the joy? You need to be empty and happy at the same time, or is happy a result?

M. Laitman: Yes. Joy needs to be from feeling emptiness and knowing how to work with that emptiness, specifically with that emptiness.

Question (Ashkelon 3): (10:51) Is the emptiness an invitation to come closer to the upper?

M. Laitman: Right.

Student: Could you say that the emptiness?

M. Laitman: Right, right, correct. That's it. No more to add. It's correct.

Question (Tel Aviv 3): (11:12) Another question about emptiness. We need to replace the emptiness with the exertion of why I can't bestow?

M. Laitman: The emptiness remains as emptiness, and above it we build bestowal. That's the only way.

Question (PT 20): (11:35) They say that you need to pray to the Creator and to talk to Him, and I get to talk only with you. All day I'm talking with you, and I am asking questions; and the moment I move to the Creator, all of a sudden everything is kind of calmed down. What do we do?

M. Laitman: Try. Try anyway. Try until you see that you have a dialogue with Him, both pleasant and unpleasant, in different ways.

Question (PT 34): (12:20) Malchut rises to Bina. Malchut is incorporated in Bina. What's your thoughts? It's like it's a depiction that you gave a few questions ago about the host and the guest. Those are the feelings of the Malchut?

M. Laitman: Yes.

Question (PT 25): (12:42) I want to run away from that feeling of emptiness. I can't tolerate it.

M. Laitman: That's incorrect. You can escape the emptiness only on the condition that you build above it a connection with the Creator and the emptiness remains. The emptiness remains. Let's say, you are now on a diet. You have no choice. Let's say, you're in a dangerous state and you're like in a cellar where you don't get any food and now you have to use this opportunity to advance. So there's no fulfillment for the emptiness but rather above that state you build an attitude, a relation to spirituality, to the Creator. And then you don't feel that you suffer from the emptiness but you feel you can work with the emptiness in a beneficial way, in a way that is creative.

Student: So faith above reason is like the diet?

M. Laitman: Faith above reason is the diet that you take upon yourself with respect to within reason. What you're given in this world, food, sex, family, money, honor, power, knowledge, you take it in a minimal way, just what's necessary for your existence. Above that you relate to spirituality.

Student: If so, I'm kind of calming myself down by faith above reason, but I'm not dealing with this emptiness, because I'm afraid, scared deadly about this emptiness.

M. Laitman: You don't need to cope with the emptiness. You need to build above it an attitude to the Creator, a relationship with the Creator. The emptiness needs to stay. It's like we learned that the Kli has to restrict itself, stay empty, and above the restricted place it builds first nine Sefirot in the relationship with the Creator, and that's where the Creator appears to him.

Student: So what, there's no existence there, what, He doesn't exist?

M. Laitman: Just don't pay attention to it, leave it alone. Build everything above the emptiness, what you typically want, and not corporeally, but spiritually.

Student: I feel like I'm running away from this all the time.

M. Laitman: Okay, we can't keep talking about you personally now. Listen to what I'm saying to everyone, and it's true for you as well.

Question (Qazaqstan): (15:47) How can I come close to that feeling of Bina?

M. Laitman: This is by wanting to bestow through the Ten to the Creator.

Question (MAK VG2): (16:15) How do we come to a permanent desire to bestow to the Creator? How do you get the confidence that our actions truly bring Him contentment?

M. Laitman: If you want these things that you're now demanding to be in order to bestow, then you'll get them. But if you want them in order to calm yourself down, it's not good.

Question (Toronto 1): (16:52) The restriction and the Malchut, which is restricted, what's the difference?

M. Laitman: The restricted Malchut means that Malchut has restricted itself. If the Creator makes the restriction, it doesn't mean that she's restricted. The restricted Malchut means she restricts herself and advances. That's it.

Question (PT Young): (17:37) We were talking about the equivalence of form, about bestowal, that the person needs to ask. Who is the person here? Is it a group, or myself, or me on behalf of the group or we together? Where does it come from? From what Hissaron? How do we work together with this?

M. Laitman: The correct address, and I talked about it several times today - that's why I'm not happy with your question - the correct address to the Creator, otherwise we have no one to turn to. That can happen only from a person towards the group, or from the whole group collectively to the Creator. Period. There's no more. That's one. Two, just understand. I know what I asked, I know what you asked, and I know what I said. If you're coming back to the same questions that others have asked, then first time, second time, third time, I'm striking that group out, and I'm not going to let you ask. So listen to everyone's questions and integrate with them. Otherwise, what's the point for me to answer a group? I hear each question as a general question, and I give a general answer to everyone. And you need to accept each and every question of the friends as your own. Not to just, you know, belittle them. Someone else is asking, the teacher is answering them, no. They're asking my question, and the teacher is answering the question from me.

Question (Florida): (19:26) Is this freedom of choice when I make the choice to ask the Creator?

M. Laitman: Well, let's say that it is. The question is, it's not, it's not exactly about choice. Not exactly.

Question (PT 27): (20:21) A day that one does not associate himself with the Ten, it doesn't bring himself to the Creator. You repeat it, no. What does it mean to attribute oneself to the Ten, to turn to the Creator through the Ten?

M. Laitman: Together with them, to be in a shared desire, in a single desire, an inclination of the heart. If we don't connect this way, according to our level, just like you demand from kids in a kindergarten; if we don't connect at least on that level, then our address to the Creator is not effective, it's not working. The Creator is just a ladder of degrees. If we don't enter the Ten, then we're not holding on to any rung on the ladder.

Student: What does it mean attributing himself or associating himself? What do you ask, to try to feel that he's part of something?

M. Laitman: Everyone needs to feel that they are part of their Ten, included in their Ten, existing in the Ten, and out of the Ten, out of the common desire of the Ten, you turn to the Creator. If we don't have that kind of plea, then this is what's happening to us in the meantime. We think that we're addressing the Creator, we don't. You dial to the Creator, but there's no…the line is not working. You don't even feel that it's not there.

Question (BB UK): (22:04) When you answered a friend earlier, you said no, you don't want to talk, but nevertheless, sorry for my audacity. How can a person keep this restriction? We're talking about beastly desires like money, family.

M. Laitman: What he needs for life, I said before. Money, sex, family, honor, power, knowledge, whatever he needs of it in order to survive - that’s in order to exist, that doesn't mean reception. How can you ask about this? Just tell me, how can you, you're with us for so many years, hearing these things, and now you're asking about this?

Student: I look at everyone, and everyone has everything, and I can't get that. Let's say we're talking about family, normal job, and each time I have a desire for even more.

M. Laitman: So you need to understand that you are given a desire for more and more corporeality, so that you will restrict it to a normal state of existence, and invest everything else in spirituality. And it's written in Rabash's articles, too.

Question (Petah Tikva Center): (23:40) What's the difference between faith above reason and love will cover all crimes?

M. Laitman: It’s a part of it.

Question (Petah Tikva Center): (23:58) Is faith above reason a restriction, and what bothers us to keep this restriction?

M. Laitman: First step of acquiring faith above reason is the restriction. What's disturbing you? That you're not doing it. In a Ten, you're not holding each other.

Question (Asia): (24:22) Can you depict emptiness as a gearbox in the car that's on neutral, and that's the place of choice?

M. Laitman: No, no, don't bring me such examples that you find on your own.

Question (PT 33): (24:45) If there's a disturbance that repeats itself, even though you tried to work with it above reason, or a disturbance that extends and it’s prolonged, does it mean that you're not doing enough work above reason, or does it mean that you have to advance more and more?

M. Laitman: You keep working according to what Rabash advises.

Reading: (26:00) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

“Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be so strong, as if they see with their eyes, with certainty, that it is so, that the Creator watches over the world in a manner of good and doing good.

In other words, they do not want to see how the Creator leads the world as The Good Who Does Good, since seeing is contradictory to faith. In other words, faith is precisely where it is against reason. And when one does what is against one’s reason, this is called “faith above reason.”

M. Laitman: Is it clear up to here? Read again up to here.

Reading: (27:13) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

“Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be

M. Laitman: That's called to expect the day of the Lord.

Reading: (27:41) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

that faith will be so strong, as if they see with their eyes, with certainty, that it is so, that the Creator watches over the world in a manner of good and doing good.

M. Laitman: In order to give them the opportunity to reach faith above reason and to see all of reality through the force of faith.

Reading: (28:12) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

In other words, they do not want to see how the Creator leads the world as The Good Who Does Good, since seeing is contradictory to faith. In other words, faith is precisely where it is against reason. And when one does what is against one’s reason, this is called “faith above reason.”

Question (Zichron 1): (28:49) He writes that you don't need to see that the Creator leads the world as the Good Who Does Good. But everyone sees it, that He doesn't lead the world as the Good Who Does Good. So what should we ask?

M. Laitman: You're not asking to see reality. You want to accept reality the way it is, but through your force of faith. That you're not relating to all of reality through your ego, and then everything's corrupted. But you're relating to all these things through faith, through bestowal, and then you will see reality all corrected and whole. Don't look through your will to receive on all of reality, only through the will to bestow. The Creator, to begin with, is the Good That Does Good. The reality, to begin with, is a whole, complete reality. What is corrupted? Your vision.

Student: Can you still explain what I should ask for?

M. Laitman: No, you suffer and try and scrutinize it, and through this you will build your correct observation.

Question (Hebrew 10): (30:18) He writes here that the Creator leads the world as the Good Who Does Good. How do we include ourselves in this?

M. Laitman: When you want to correct your vision, your observation, until you see the world as good. And until then, you don't say that the Creator is not okay for building a bad world, but that you are corrupted, you're broken, that's why you see the world as bad. And that's why you thank the Creator for recognizing that the world is bad, because it gives you a discernment as much as you need to correct your vision, until you see the world as good. And nothing in the world will ever change except for your perception.

Student: In the end, should we see the world as good?

M. Laitman: That is called Gmar Tikun of your vessel, the end of correction of your vessel. Then you see the world as good.

Question (Tel Aviv 3): (31:34) Saying that my vision is corrupted, is it the same as saying that I see my own corrupted vessels?

M. Laitman: Of course, because he who flaws does it in his own flaws, in the vessels that are corrupted.

Question (PT 29): (31:59) Is giving and receiving the same action on the part of the Creator?

M. Laitman: I don't know. There's no such thing that giving and receiving is one action. I don't understand that.

Question (Turkiye 1): (32:15) One of my friends has decided to take a break studying because of financial concerns. Can a person take a break in spirituality?

M. Laitman: How to not stop what? Studying?

Student: One of the friends stopped studying because of cancer. Can he achieve spirituality still?

M. Laitman: How can he reach spirituality? You don't reach spirituality from a disease. A disease comes to awaken a person. Even though he's in a disease under all kinds of unique conditions, he has to keep going on the path to the Creator. Clear?

Question (Bulgaria ): (33:16) It is written, we have to ask for such faith as if it is within reason, meaning faith and reason, so it's not really clear.

M. Laitman: When you discover in the vessels of bestowal, that's called faith. When you discover in the vessels of bestowal, such an impression as if it was in the vessels of reception, the natural vessels of reception that the Creator gave you. You demand of the Creator to get such vessels of bestowal, that they will be in such intensity, like the vessels of reception that He created for you, to begin with. That is called that “I gave him the evil inclination, and they are demanding from me to exchange it with the good inclination.” That is called, “My sons have defeated me.”

Reader: All right. From the beginning, Excerpt 12, Baal HaSulam, Shabbat 16, What is the day of the Lord and the Night of the Lord?

Reading: (34:33) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

“Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be so strong, as if they see with their eyes, with certainty, that it is so, that the Creator watches over the world in a manner of good and doing good.

In other words, they do not want to see how the Creator leads the world as The Good Who Does Good, since seeing is contradictory to faith.

M. Laitman: That then they use the vessels of Malchut instead of the vessels of Bina.

Reading: (35:31) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

In other words, faith is precisely where it is against reason.

M. Laitman: I’m either in Malchut or in Bina, one of the two.

Reading: (35:43) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

And when one does what is against one’s reason,

M. Laitman: He restricts his will to receive, and then…

Reading: (35:52) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

This is called “faith above reason.”

M. Laitman: I want to bring you closer to TES and the Preface, so we can see what the content of the actions are there, that he's speaking about in the ten Sefirot, in the vessels, in the Partzuf. Meaning…

Reading: (36:17) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

This means that they believe that the guidance of the Creator over the creatures is in a manner of good and doing good. While they do not see it with absolute certainty, they do not say to the Creator, “We want to see the quality of good and doing good as seeing within reason.”

M. Laitman: Why? Because by that they'll annul their ability to remain in faith above reason, above the vessel of reception.

Reading: (36:50) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

Rather, they want it to remain in them as faith above reason,

M. Laitman: What do you gain by this? You gain that you feel the spiritual world in addition to the corporeal world. Not that we give up on anything from creation. When we restrict Malchut, we take all the forces of the Malchut, all the desires of the Malchut, and raise them in order to bestow. Then we discover all of the Malchut, all of the will to receive, but we reveal those desires the way the Creator created them, how He relates to them, how He can fill them, meaning then we truly understand creation. And it seems to us that we're restricting the Malchut, restricting the will to receive. It's not restricting, it's restricting our attitude towards it, the way it seems. But specifically by the connection in order to bestow, we open Malchut to infinite dimensions, to the first nine Sefirot. We fill it with the light of the Creator.

Reading: (38:13) 12. Baal HaSulam. Shamati 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

but they ask of the Creator to give them such strength that this faith will be so strong, as if they see it within reason, that there will be no difference between faith and knowledge in the mind. This is what they, those who want to adhere to the Creator, refer to as “the day of the Lord.”

Question (Kyiv 1): (39:01) Today the whole lesson we're talking about restricting Malchut, and rising to Bina, and the connection with the friends, and not using Malchut. Now you just said we do use it afterwards, when we’re ready for bestowal.

M. Laitman: Malchut raises itself in order to bestow, and we use all of our will to receive in order to bestow. In the end, we fill our stomach with all of the treats that the host put before the guest on the table. The guest has to take it, it only has to be in order to bestow. So to the extent that you can put the intention in order to bestow upon it, he can receive all these treats and by this, he practically does a favor to the host.

Question (ITA 4): (39:58) You just said that we discover the upper realms only by restricting Malchut. Did I understand correctly?

M. Laitman: Malchut, to begin with, is restricted. We restrict it to begin with, and then we build the degree of faith above reason, Bina above Malchut.

Question (PT 6): (40:32) How do we get stronger in faith, because the whole excerpt is about it?

M. Laitman: Only by integrating in the group.

Student: Yes, but how do you, by being included in the group, get faith out of it?

M. Laitman: You turn to the Creator.

Student: What does that mean?

M. Laitman: You turn to the Creator, you ask for the force to bestow, force of faith, force of connection between the friends, it's the same thing.

Student: But does faith enable us not to be immersed in our reason?

M. Laitman: Faith helps us to relate correctly to the reason, when to restrict it, when to raise our reason and integrate in faith. It's all already in the force we receive from above.

Question (Tel Aviv 2): (41:32) Can we do an exercise, while reading the excerpt that questions come up in me, and then I can put a restriction on them, or…?

M. Laitman: We do it. We've done it in the past. We will need to learn these parts from TES, where it speaks about Tzimtzum, Masach, Ohr Hozer, Ohr Yashar, that expands in the Partzuf, from Peh to the Tabur, how there's a Bitush between the lights, all these things. It's all speaking about our work with pleasures towards the host, faith above reason, where all our desires of the Ten are desires from the Peh downward to the Sium. So part of them we can work, that's called from Peh to the Tabur, where we're all together connecting, and those are ten Sefirot of the Toch of the Partzuf. And such desires that we can connect in order to truly be connected in mutual bestowal and bestowing to the host. So those are the ten Sefirot of the Toch. We will all work through this practically.

Question (Tel Aviv 2): (42:52) Why specifically those who yearn for the day of the Lord receive the darkness?

M. Laitman: Because they want to see in the vessels of reception. That's why they get darkness. They have eyes and they shall not see. That's what's written.

Question (Qazaqstan): (43:20) Do I understand correctly that maintaining the state of faith and bestowal in the Ten, by that I feel in the Ten constant bestowal?

M. Laitman: I can't say about the world, but the Ten, yes. Don't just expand it all the way to the whole world. It'll just be an imagination and philosophy. And if we're speaking in a true state, so it has to be in practice.

Student: You said we get to faith above reason through the Ten. When I work to be included in the Ten, I somehow want to feel it. Is this regarded as within reason?

M. Laitman: I don't want to speak about these things for now. Even if you get confused with it, that's all right. Just try and see it alone, try and see it in the Ten, that there'll be more discernments.

Question (Nikolaev-Sochi): (44:33) When we read excerpts about faith above reason, on what does it depend if I go in the direction of faith?

M. Laitman: I hold on to faith. It's the upper force. It's the force of the Creator, the force of bestowal, the force of love. I hold on to it as much as I can, and if I can add some kind of knowledge, some kind of my actions, so I will do it. If not, so no. But even though I remain only in Dvekut, in the force of faith, that is called that I'm as a drop of seed in the upper Ima. And that is already the beginning of the spiritual embryo.

Student: I mean, how do we make these excerpts not something that satisfies my desire for knowledge?

M. Laitman: It will always be like that. Left line, right line, but there's nothing to be afraid about. It's all going to come to correction.

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