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

Daily Morning Lesson: November 13, 2025

Part 1: Recorded lesson - Sep 7, 2020

Excerpts from the sources: “Work with Faith Above Reason”, #30

Reader: Friends, in the first part of the lesson, we will watch a recorded lesson from September 7th, 2020, reading excerpts on the subject of “Work with Faith Above Reason,” continuing with excerpt number 30.

Reader: Hello, we are in a lesson on the topic of “Work in Faith Above Reason.” We will read excerpts from the source materials. We are going to continue today with excerpt number 30. You can find our study material on our site or on Galaxy. Just click on the icon where it says a book there, on the upper menu. You can send questions, and pertinent questions will be aired during the lesson.

M. Laitman: (00:52) Actually, everything that distinguishes between this world and the spiritual world is that state called faith above reason. We exist within reason to begin with, a terrible, lowly, corporeal reason, as it says. “The judge has only what his eyes can see.” It is difficult for us to imagine that there is another outlook at the world. I'm saying, outlook, perspective on purpose, because it's not the kind of faith that people think, who believe. They just believe. Rather, we build the world, our upper world, to a higher degree than where we are right now, in our perception of reality. We build it through our effort to be above what we see, above what we think, above our perspective. That we forcefully justify the Creator. We accept that whatever is done is done through Him, and therefore they have eyes but see not. That is, whatever we see, it's not the right vision. Rather, we try to see how it appears in the eyes of the Creator, that the whole world is good. The whole world is corrected. And even though now it still seems to us that everything is corrupted, that everything was given to the hands of the wicked, however, we say that this is only what we see in our eyes, in our senses. And even though these senses give us all of our discernments, they give us our entire perception of reality, we want to rise above them to the next reality, to see the world in the light of bestowal and not in the light of reception. It's hard work, until we correct our vessels of reception, these are 125 degrees, five worlds, until we reach the world of Ein Sof. Ein Sof means that there is no end, no limit. Everything that we will attend and see then, it will all be in the light of bestowal, as the Creator sees it, and not the way that He created our world, Olam. Olam from the word, He'elem, concealment and hiding, that He hides Himself more and more, and then we imagine ourselves as operating inside of the world, we are in the center of the world, and everything depends on us. Therefore, returning to the world of truth, where the Creator rules, it is always an unpleasant return with respect to our ego. Our ego starts to see how much it is incapable of controlling its world. How much it does not understand, it doesn't feel correctly, and this is how we get help from above in order to return to the world of truth. Let's get in there and see how it is done. Go ahead and ask. Try to read all of these excerpts, those that we will have before us and later on also, it doesn't matter. The more you will read, don't be afraid of getting confused. This is our work, to nevertheless find ourselves in faith above reason.

Reader: So, we're going to read in the sources from “Faith above reason”, item number 30 from Rabash, “What Is the Prohibition to Bless on An Empty Table in the Work?”

Reading: (05:32) 30. Rabash. Article 16 (1989), “What Is the Prohibition to Bless on an Empty Table, in the Work?” - Twice

A person should establish the praise of the Creator, and then pray. Clearly, while he establishes the praises, he says that the Creator is good and does good to the bad and to the good, and that He is merciful and gracious. At that time, it cannot be said that a person is deficient, meaning that he lacks something whether in spirituality or in corporeality. Otherwise, it means that he is merely saying but his heart is not with him. That is, in his heart, he thinks differently from what he says with his mouth. For this reason, it is impossible to sing and thank the Creator and say His virtues, but a person says about himself that he has abundance and that he lacks nothing. Thus, how can one say so when he finds himself bare and destitute?

Baal HaSulam said about this that a person should depict to himself as though he has already been rewarded with complete faith in the Creator and already feels that the Creator leads the world in a manner of good and doing good. Although when he looks at himself and the world and sees that he and the whole world are deficient, each according to his degree, he should say about this, “They have eyes and see not,” meaning above reason. In this way, he can say that he is a complete person and lacks nothing. Naturally, he can establish the praise of the Creator above reason.

Reader: Again.

Re-reading: (07:48) 30. Rabash. Article 16 (1989), “What Is the Prohibition to Bless on an Empty Table, in the Work?”

M. Laitman: And then he will have what to pray for. There is a reason for it. As it says in the first line, a person should establish the praise of the Creator and then pray. Why should there be such an order? Because at the time that he tries to arrange the praise of the Creator, then he sees how much he has nothing to say. He has nothing about which to give praise. And then he prays that the Creator will show him how to arrange it. Well, let's start Hebrew 10.

Question (Heb 10): (10:41) Rabash writes here that we need to first depict to oneself as if he's already been awarded complete faith from the Creator.

M. Laitman: Yes.

Student: What does it mean that he depicts to himself that he's attained complete faith?

M. Laitman: Well, we live in a certain reality, and in this reality we see everything with our own eyes, with our own senses. That it seems to us as a reality that is terrible. The Coronavirus, let's say today, and all kinds of other problems, individual and collective, each and every one. How can I say about this situation that I am in a world that is entirely good? I cannot, right? But if I would discover myself in adhesion with the Creator, then I would see truly the holy divinity is everywhere, and there is nothing bad that might be, not even a little bit of bad, can be in the whole world. Therefore, there is what is desirable and what exists. It is desirable to see the world as the Creator establishes it and manages it, and what exists is how we discover it, how we see it in our vessels. And the gap between this and that tells us where we are versus where we need to be. That's it.

Question (Heb 10): (12:16) Is this a condition for revelation that a person will feel bad in his vessels?

M. Laitman: A person should feel a terrible state in his vessels in order for this to push him to build the degree of above reason.

Question (USA Northeast): (12:43) How is it that we're able to taste this state with our hearts, but not with the mind?

M. Laitman: The whole of spirituality is a matter of sensation because our vessels are the desire, the will to receive, the will to bestow, it is all a feeling. And later on comes the intellect in order to help us scrutinize and criticize the feeling. This is how it works. Therefore, we first of all feel, and later we start to understand, to think, to organize things.

Question (PT 24): (14:33) In the initial stage, one should not judge by what his eyes see. We make immense efforts to work above reason, to see the friends, the whole world in Dvekut, perfection. How do we deal with the evil inclination that gives you the feeling that you're not in this yet, and it's trying to drag you to this place?

M. Laitman: That's what it's all about, that we have to, in spite of our evil inclination, to depict to ourselves all of the time that we are in a good world, in a world where we are standing opposite the Creator, and He is arranging everything for us. And specifically through the deviations that we have from the truth, we can make efforts, and these efforts build us, and we reach the truth by our own forces.

Student: So it turns out that we are seemingly in this struggle, in this conflict with the evil inclination, and then we overcome to return to being above reason each time?

M. Laitman: Yes, yes, I would say not even in a conflict, we are working with the evil inclination. If not for it, how would we be able to return to the Creator? We would feel ourselves as being in the Creator, but we would also feel ourselves as an embryo in its mother's womb. What does it feel when it is inside of her? Almost nothing. It just exists. That's it. It only has some force that revives it, but not an intellect, not an emotion. It doesn't have them, because the intellect and the emotion work by being distant from something, something and its opposite, light and darkness. And if we were inside, inside of the Creator, we wouldn't feel anything. We would all be inside. Now, that our will to receive throws us out, and it depicts to us that we exist outside of the Creator, and we can make an effort to be as if we are in the Creator, the Creator's world, and that He is managing everything, He is right, everything is 100% good and correct. Then, through our effort, we tie these two ends. On the one hand, we are disconnected from Him, on the other hand, we pull ourselves in order to be adhered to Him, nevertheless. And from these two points, we build the sensation and the understanding and the place to explore and to understand who we are and who is the Creator, one opposite the other.

Question (PT 29): (17:58) What is the prayer from a state that he is not lacking anything?

M. Laitman: From the state when one lacks nothing, he has no prayer.

Student: But in the end, it says that he is the praise of the Creator, and then prays. So what's the prayer there?

M. Laitman: When one starts to arrange the praise of the Creator, and I said it already a few minutes ago, why is it written in such a way, through such an order? A person should always establish the praise of the Creator - first the praise of the Creator, and then pray. When he arranges the praise of the Creator, he sees that he lacks a lot in order to bring himself to a state where he praises the Creator, and therefore he has what to pray for.

Question (ITA 4): (19:04) Faith above reason, is that space that occurs between Malchut and Bina, or is it a result of man's work?

M. Laitman: It's a result of a person's efforts. However, the area is between Malchut and Bina, yes. Well, bit by bit, slowly. You know, you're like babies that were just born, so the baby doesn't yet feel anything, where he is, nothing. He just lies there, whatever they do with him, they do it, but he cannot do anything. His whole body is functioning automatically, the baby by itself cannot do anything. That's how we are like. And then we see that there is a force in nature that is awakening it to move in this way, to respond in this way, and this is how we are now trying to awaken ourselves to the new world. It's all with faith above reason, the whole spiritual world is like that.

Question (Tel Aviv 3): (20:25) Can we say that the shattered world that I see exists only in order to help me build the complete world, and only for that it exists?

M. Laitman: Yes, of course.

Student: There's no correction on its own?

M. Laitman: It only exists inside of your imagination. You need to correct it by bringing it to a state where it is entirely whole.

Question (United VG 3): (21:02) It was said that we need to be lowly and naked, lowly in feeling, and naked in mind, or the opposite?

M. Laitman: Bare and destitute, right. So?

Student: In what bare and in what destitute? In feeling, or?

M. Laitman: He has no force of bestowal. He has no force of bestowal. Clothes are the light of Hassadim. Then we dress them over the will to receive, and then one can present himself and work.

Question (Belarus): (22:13) I wanted to get more precise. The gap between the desirable and the existent. When we thank the Creator, it's the picture of Adam?

M. Laitman: We're grateful to Him for taking us through faith to Him, yes.

Question (PT 31): (22:36) What's more powerful, when a person depicts to himself the world that is not missing anything, or does he depict so for his friends, such a world?

M. Laitman: Both. We need to help one another. Well, at least if you cannot, to do as much as you can.

Student: He has a feeling where he feels like the friends don't believe the picture he depicts?

M. Laitman: No, he does it quietly, without pressuring them.

Question (Moscow 7): (23:23) On one hand, we're always saying that the Kabbalist needs to carry out all the actions of this world, to work, to be obligated to things. On the other hand, no matter what happens to him, he needs to see that all that comes to him comes from the Creator and in perfection. The question is, what drives a Kabbalist to carry out all the actions of this world and not to be satisfied with the Creator sending everything?

M. Laitman: Why not be satisfied with that?

Student: Because I am actually, as it's written, a person needs to be bare and destitute, he doesn't need anything, he needs to see everything perfect and good. On the other hand, you said that Rabash was active, at work, in this world, and he didn't suffice in little. Oh, even though he saw that everything is perfect and came from the Creator.

M. Laitman: Oh, he did live a modest life. He wasn't chasing after richness, money, whatever.

Student: That's not the question, but how should I express it? Does a Kabbalist have to follow what's necessary in this world, meaning the necessity of himself he has to satisfy?

M. Laitman: You've talked about it a thousand times, how do you even ask about it? I don't understand, you're asking as if, what, where is your mind, where is your memory? Of course, each one has to take care of himself, so that he and his family will have all the necessary things, so that he will not fall on the hands of the friends. We've talked about it thousands of times. This is called not to be condemned or praised.

Question (Petah Tikva Center): (25:48) How do you arrange the praise of the Creator?

M. Laitman: The praise of the Creator? Well, sit in the Ten and try to arrange it.

Student: Which means, what does it mean to arrange the praise of the Creator above reason?

M. Laitman: That even though that you see that the whole world is truly broken, and there's nothing good in the world, and this seemingly testifies to the Creator that He's wrong, you try in the Ten to reach a state where you relate to everything that is happening as to a corrected world.

Student: Simply talk about the greatness of the Creator, that He's good?

M. Laitman: The greatness of the Creator and faith above reason, that He is arranging it for you to see the state as it is, as it appears, on purpose, so that you will have work to raise yourselves above it. Not to be on the degree of Malchut, but on the degree of Bina.

Student: And what is to depict himself? As if he's been awarded complete faith in the Creator and he has a feeling in his limbs?

M. Laitman: Yes, as if you are in the upper world, in Gmar Tikkun.

Student: What is that end of correction? What does he depict himself?

M. Laitman: That you lack nothing for yourself; you just see that maybe others still lack something.

Question (Latin 7): (27:50) Do I need to nullify towards adhesion in order to change reality or simply adhere? Should I crave for the adhesion to change reality or only for adhering with Him?

M. Laitman: No, demand adhesion in order to change reality and in this corrected reality to adhere to Him. This is how it is. That's the order.

Question (ITA 3): (29:13) When I'm in the group or in the Ten, I exert to see them perfect and to go above reason. But when I'm amongst other people, the 99%, I feel that humanity is deteriorating, and this causes me problems. In this case, do I have to go above reason, I'm with humanity?

M. Laitman: When you're among ordinary people, you simply need to close yourself, to be like them, and this way passively to behave like that. That's it. You shouldn't take anything from them and not give them anything also. Like that, to be calm.

Question (Tel Aviv 3): (30:20) The corrections, the work that we're trying to do in above reason, we need to have an aspiration for the pictures of this world to change as well for them to be corrected, or does that not interest me at all?

M. Laitman: We are in a time called the last generation, and we need to reach a state where we cause the whole world to be corrected. In our relation to the world, that we correct ourselves to see the world as corrected as possible, and in relation to the fact that we ask the Creator to correct it, and we pray for the whole world, until we reach a state where both us and the world and the Creator join as one in Israel, the light and the Creator together. That's it.

Question (Kyiv 1): (31:45) I also want to ask like the friends about needing to depict to oneself the next state, and you also said that by this we rise from the Malchut to Bina. We need to depict the end of correction. What is that work to imagine it? How do we do that? Do we picture to ourselves the next state somehow? Can you explain it?

M. Laitman: We depict to ourselves the next state through connection between the friends. We don't know what to do with the Creator, with the upper worlds, we don't know what is our external state, meaning where we are, we don't know what to do with that, but we can understand the corrected state according to the connection between us. That's it. And we can try to come closer between us as much as possible, so that intellectually, and emotionally, and with all of our inclinations and discernments, they will be, not that they'll be the same in each and every one, but rather that we will be connected in such a way that each one completes the others, so that he feels that without them he cannot do it, they without him or him without them. And this is called from your actions, we know you. Only from that we attain the upper world and the Creator, only out of the connection between this field, between the friends. This is how we reach it.

Question (Ashkelon 2): (33:53) it turns out that a person needs to pray within reason, so what do we need above reason?

M. Laitman: Within reason means inside of my egoism. There I cannot discover anything correctly. Above reason is above my ego in a quality of bestowal, the quality of Bina, there I discover spiritual discernments.

Reader: We are continuing to excerpt number 31 from Rabash, the article, “What Is Heaviness of the Head in the Work?”

Reading: (35:05) 31. Rabash. Article 25 (1987), “What Is Heaviness of the Head in the Work?”

A prayer should be with heaviness of the head, meaning when a person feels that he does not have faith above reason, meaning that the reason does not mandate him to work in order to bestow, yet the person understands the primary goal should be to be rewarded with Dvekut [adhesion] with the Creator. Since the reason objects to this, he must go against reason, and this is very hard work.

Since he is asking the Creator to give him something to which all of his organs object, it follows that each and every prayer he makes to the Creator has its special work. This is why a prayer is called “work in the heart,” meaning that he wants to go against the intellect and the mind, which tell him the complete opposite.

This is why it is not called “the work of the brain,” since the work of the brain means that a person exerts to understand something with his mind and reason. But here he does not want to understand with his reason that we should serve the Creator in a state of knowing. Rather, he wants to serve the Creator specifically with faith above reason. This is why a prayer is called “work in the heart.”

M. Laitman (Source Text/Commentary): (36:53) It turns out for us that a person goes through all kinds of such states that intellectually you cannot understand them, you cannot depict them, you can't even ask about them, nothing. He is very confused, disoriented. He lacks emotion, or he lacks intellect, or he doesn't have the memory. He no longer believes anything, whatever he used to believe before. He cannot see the future. That earlier he thought that he is going to advance this way and that way, like any person who sees himself planning a certain process, nothing. Nothing remains for him, but rather he is truly empty, empty. And here, in such a state where he is empty, he has to try to do something. It's not simple. It's not simple. Therefore, he says, the matter of prayer should be with a heaviness of the head. Meaning, when a person feels that he does not have faith above reason, he doesn't have it. Meaning that the reason does not mandate him to work in order to bestow, this is called faith above reason, the force of bestowal above the force of reception, so that the force of bestowal is obligating him to do something in spite of his will to receive. But now he is not able to do so. Yet the person understands that the primary goal should be to be rewarded with Dvekut, adhesion with the Creator, and adhesion with the Creator is specifically through providence, through healing, by agreeing to work without mind and emotion. This is considered that the person understands that the primary goal should be to be rewarded with Dvekut, with the Creator. And since the reason objects to this, he must go against reason. And this is very hard work, to go against the reason. Meaning, he has nothing that supports what he is now about to do. So with which power will he do it? With which mind? With which inner drives? And since the reason objects to this, he must go against reason, and this is very hard work, very big work. Since he is asking of the Creator to give him things to which all his organs object. It follows that each and every prayer he makes to the Creator has its special work. I am asking of the Creator that he will give me the possibility to perform actions that I myself do not want, so how will I ask for it? The prayer is called, as he says here, work in the heart. How from my heart will I ask for something that the heart entirely rejects? This is why… so, he wants to go against his mind, his intellect and the mind, which tell him the complete opposite. This is why this is not called the work of the brain, since the work of the brain means that a person exerts to understand something with his mind and reason. But here, he does not want to understand this with his reason, that we should serve the Creator in a state of knowing, rather he wants to serve the Creator specifically with faith above reason.

M. Laitman: (41:02) Meaning, the fact that he now cannot work with his mind and emotion, so that they would push him to work, and seemingly I have no possibility to do anything. What will I do? I don't have my own inner drive so that I will want that. Here he has to say simply, this is excellent, the Creator is helping me. This is the Creator helping me, the fact that I don't want it. Because if I would have wanted it, I would be chasing it like a thief, crying out, “Catch the thief!” But now I have to do what? The opposite, to ask, even though I don't want it, and therefore it's good that it is against the heart. My work would then be called work in the heart, then it will be called a prayer, when I am asking of the Creator for something that I don't want, when I will search for, how will I even open my mouth about it, how will I turn my head a little bit, my brain a little bit in order to ask for something that I don't want, not in my mind, and not in my heart. This is why it is called work in the heart. This is why what I get is called faith above reason, against the reason, the opposite of my reason, I didn't have any reason for it, but I received it through the force of faith. One who tries constantly with all of his power, as much as he can, to reach such states, bit by bit he will see that it works for him, it becomes established in him. He doesn't want it? Excellent, great, it's very good, it's held from above that he doesn't want it. If I would have wanted it I wouldn't be working against resistance, I wouldn't be demanding a Masach, I would not be demanding spiritual forces. Here specifically is the place where I can ask for spiritual forces, give me the possibility to rise above my ego. This is how it's done.

Question (PT 5): (43:42) When the prayer of a person is from his mouth outwards, he asks, but he doesn't really want what he's asking for.

M. Laitman: That's true, but he knows that he's asking for something that he doesn't want, even if he's asking, and he's afraid that what he's asking for will actually come true.

Student: How does it turn out that this prayer is accepted? There's no form to it; he doesn't ask for anything that he wants.

M. Laitman: The Creator knows what he's asking for, it is the Creator who is arranging these things for him, He is arranging these things for him. This is what he wants from the person. This is called “one who wants to live should put himself to death.”

Student: So the request at this stage is a mechanical stage, it's truly...

M. Laitman: Yes, of course, of course. He knows, I mean, you bet it's mechanical. He knows he doesn't want it. It's like I'm asking for you to kill me, right? This is something very special. Because we are going to kill our evil inclination.

Question (PT 31): (45:15) It appears that whoever has that point in the heart, we will need to eventually go above reason totally, because then the pressure will grow on us. The question is, what's the added value that we receive if we do this work before the suffering, beyond the value of avoiding the suffering?

M. Laitman: My suffering is that I'm not capable of arranging the correct prayer. Other than that, I have no suffering. All the concerns, all my fears - how I will do the right prayer for the Creator? Because nothing else will help me and can help me. And everything is built only in such a way.

Student: The question is, if I'm asking, operating in Achishena, hastening and accelerating the advancement, besides sparing myself of blows and suffering, what else am I gaining?

M. Laitman: You don't gain blows and sufferings. You receive the blows and sufferings that are happening not upon you, but upon your will to receive, and then you're happy, because you feel this as a reward. And slowly, gradually, your attitude changes, and you begin to see a world that is all good. But that is only with the force of Bina already.

Student: So, if I look at it rationally, not above reason, but rationally, if I look at it, I say, well, if I'll continue and I won't work above reason, pressure, in terms of the system, the pressure will grow on me. So, actually, it's better for me to start working about reason, rationally.

M. Laitman: Yes, yes.

Question (Latin 6): (47:36) To the extent that a person advances, the more we advance, we discover that everything is in our imagination, and the friends are inside of me. If so, from where does the motivation come to work in bestowal?

M. Laitman: Also, from the group. Envy, lust, and honor take a person out of the corporeal world to the spiritual world. Envy, lust, and honor. How could it be that I will remain this way, in such a state? I would be ashamed, I would be envious of them, and so on.

Question (Almaty): (48:32) I continue the friend's question. I used to think that prayer is the gap between what is desirable and what exists. Now, it no longer seems as desirable, because there is no desire for it. So, from where do I take this desire to be like the Creator?

M. Laitman: We have a Reshimo from the structure of Adam HaRishon, where we do yearn for the source.

Reader: From Rabash's article, “What Is the People's Shepherd Is the Whole People in the Work.”

Reading: (49:17) 32. Rabash. Article 13 (1988), “What Is “the People’s Shepherd Is the Whole People” in the Work?”

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

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

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

Re-reading: (51:28) 32. Rabash. Article 13 (1988), “What Is “the People’s Shepherd Is the Whole People” in the Work?”

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

M. Laitman: In another place, Baal HaSulam and also Rabash depicts it as a person walking against the rain and the strong wind, where he truly needs to overcome and walk against it. That's how he feels those disturbances.

Reading: (52:33) 32. Rabash. Article 13 (1988), “What Is “the People’s Shepherd Is the Whole People” in the Work?”

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

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

M. Laitman: Are they ready to do a workshop?

Reader: Yes.

M. Laitman: Okay, let's do a workshop in which we will talk, what is it considered to have the force of faith that we're asking the Creator to give us? We are turning to the Creator, "Give us the force of faith. That's it, we don't know anything more than that. We see that it's important. We hear that it's important. We read that it's important. Give us.” How can we depict what this force of faith is that we will receive from Him? How do we ask this from Him? Please, all of us, a general workshop.

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