The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: July 24, 2025
Part 1: Recorded Lesson October 25, 2021. Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.
Reader: Friends, for the first part of the lesson, we will watch a recorded lesson from October 25th, 2021 on the article, Shamati 34, “The Advantage of a Land.” We start with the words, “We see that there is a great difference between…” The Writings of Baal HaSulam, Shamati 34.
Reading: (00:41) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.
We see that there is a great difference between faith, seeing, and knowing. Something that can be seen and known, if the mind asserts that it is worthwhile to do that thing and he decides on it once, that decision is enough regarding that thing that he decided on. In other words, he executes according to how he had decided. This is so because the mind accompanies him in every single act so as not to break what the mind had told him, and lets him understand by one hundred percent, to the extent that the mind brought him to the decision he has reached.
However, faith is a matter of potential agreement. In other words, he overpowers the mind and says that it is indeed worthwhile to work as faith asserts to work—above reason. Hence, faith above reason is useful only during the act, when he believes. Only then is he willing to exert above reason in the work.
Conversely, when he leaves faith for but a moment, meaning when faith weakens for a brief moment, he immediately ceases the Torah and the work. It does not help him that a short while ago he took upon himself the burden of faith above reason.
However, when he perceives in his mind that this is a bad thing for him, that it is something that risks his life, he needs no repetitive explanations and reasoning why it is a dangerous thing. Rather, since he once fully realized in his mind that he should practice these things, of which the mind tells him specifically which is bad and which is good, now he follows that decision.
M. Laitman: That's the difference between the intellect and faith. In the intellect, you decide, it's registered, and stays. You can work according to it even to the end of your life, whereas faith, you will have to constantly work on it anew over and over and over and over again, anew because it's a matter of degrees. The intellect—once you decide—it works on the same level, on the same plane but with faith, as it's called, you rise on the mountain of the Lord in the degrees of faith.
Reading: (04:02) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.
We see the difference between what the mind asserts and what only faith asserts, and what is the reason that when something is based on faith, we must constantly remember the form of the faith, otherwise he falls from his degree into a state suitable for one who is wicked.
These states might happen even in a single day: One may fall from his degree many times in one day since it is impossible that faith above reason will not stop even for a moment during one day.
M. Laitman: It's the nature of faith. It's the force of Bina, a force of bestowal which is not in our nature. This is why we need to constantly renew it and renew it and worry about it and maintain it so it doesn't only stay as it is. The power of faith has to—if it doesn't grow, it disappears. That's the problem. If it doesn't grow, it disappears because it's unrelated to corporeality, to the will to receive. It is constantly above the will to receive so it's like fire. You have to constantly feed it. It needs fuel, right? Then it exists. If it doesn't have fuel, something that can burn, it will not exist.
Reading: (05:54) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.
We must know that the reason for forgetting the faith stems from the fact that faith above the reason and the mind is against all the desires of the body.
M. Laitman: That's the problem, that it constantly disappears. We have to constantly worry about it and we constantly forget what it means. What is faith above reason? Where does it come from? What is it? It doesn't exist in us because we always have to build it above us.
Reading: (06:30) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.
Since the desires of the body come by the nature imprinted in us, called “will to receive,” whether in the mind or in the heart, hence, the body always draws us to our nature. Only when we cling to faith does it have the power to bring us out of the bodily desires and go above reason, meaning against the body’s reason.
M. Laitman: Faith, too, has an intellect but it's a different intellect. It's an intellect of bestowal. It's the intellect that exists at the Rosh, at the head of the degree, the Rosh of the Partzuf. It's an intellect about how to bestow whereas the intellect of the body is about how to receive.
Reading: (07:32) Baal HaSulam. Shamati, 34. The Advantage of a Land, lesson 2.
Hence, before one acquires vessels of bestowal, called Dvekut [adhesion], faith cannot be in him on a permanent basis. When faith does not shine for him, he sees that he is in the lowest possible state, and it all comes to him because of the disparity of form, which is the will to receive for himself. This separation causes him all the torments, ruins all the buildings and all the efforts he had put into the work.
Question (Kyiv 3): (08:32) Can we tie what's written here to that tightrope walker who has to walk exactly on the rope or else he will fall? He can only move through the center.
M. Laitman: I don't know. If this is the example that comes to your mind, I guess you're seeing something in it but I can't say. I can't say. To me it's a..
Student: It seems like the moment I deviate, I lose my attention on everything coming from, There None Else Besides Him and The Good That Does Good, I immediately stop on the path.
M. Laitman: That's true.
Student: And I have to ascribe everything quicker to There’s None Else Besides Him, and then the movement continues. It turns out this is my only freedom of choice—to ascribe it all to Him.
M. Laitman: Yes, here begins the correct scrutiny. You're right.
Student: He's the one who gives me all the states to show me that I deviated from the path? I'm sorry, I have many questions.
M. Laitman: Alright, alright. There will be many questions and you'll work them out by yourself, one at a time, for sure.
Question (Moscow 1): (10:12) We have to return the system but in a purified state?
M. Laitman: You can put it this way.
Question (Unity 2): (10:30) What does it mean to believe in the providence of The Good Who Does Good?
M. Laitman: To believe in good guidance, good providence means that in every place I accept it as a fact in faith above reason and I want to come to it in a way that I do accept and feel it within my vessels.
Question (Brazil 2): (11:12) We understand and, you know, it's been talked—you talked about this a thousand times—we get this projection from the evil inclination and there's no way out of it. This is a given from the Creator. The only question is regarding how to maintain this constant umbilical cord, to project that He's the Good That Does Good and connect only through that channel?
M. Laitman: We have to remain this way but also rise in degree and then we will feel that both the umbilical cord remains and we also become adhered to higher forms, become adhered to the Creator. The more we grow, our connection with the Creator becomes higher and higher.
Question (Zichron 2): (12:30) What kind of fuel do we need to give to faith above reason so it would continue to exist?
M. Laitman: We have to try to work as much as possible above my will to receive and for the sake of connection with the friends. This is the clearest way.
Question (PT 35): (13:14) What is a thing he attained in his mind and he risks his life?
M. Laitman: These are already revelations. We will talk about it later.
Student: When there is no faith and, there, the mind awakens meaning both of them are pushing a person towards their goal?
M. Laitman: No, no. If it's not faith, then he is pushed to advance toward the goal in a negative way.
Student: Meaning?
M. Laitman: In a negative way meaning he is not advancing in bestowal. He is advancing in reception.
Student: How to live constantly in faith?
M. Laitman: This is what we are learning about that, first of all, we have to appreciate the power of bestowal and pray for it, connect with the friends, and pray for our connection, that we will discover the power of faith that is between us.
Question (PT 30): (14:30) It seems like he is aiming us in the article to anything that's happening to us is to come to love of adhesion and hate of separation—all of it to come to that. Let's say, thank God, I came to a state where I love adhesion and I hate separation. I don't feel it helps me, it's good in life with this thing.
M. Laitman: Look, you haven't attained yet. This is why you feel this way.
Student: I love that adhesion with the friends. I hate separation from the friends.
M. Laitman: There are many such groups and societies in the world that love connection. It doesn't mean that they are in faith above reason. You understand? It's like Kabbalists like to talk about it; they write that those who are in the best connections among them are gang members when they come to kill someone or steal something, to steal something, then they feel they have to be connected and they are connected among them because otherwise they wouldn’t be able to rob a bank or something but that still doesn't mean anything—the fact that they are connected.
Question (French): (16:13) I don't understand the headline of the article. How does it relate to the content of the article? I'm sorry, it's hard to understand.
M. Laitman: I'll tell you. The title of the article should be very clear. “The Advantage of the Land” is in everything meaning we feel, through the opposite desire that is revealed each time, advantages of the desire to bestow compared to the will to receive—the form of faith above reason as opposed to faith below reason and connection as opposed to separation—all kinds of opposite forms that are revealed in opposites. By this, we discover the actual reality and the Creator, too, cannot be revealed unless it is called the Bo Reh, come and see, Creator. Bo means we have to approach toward Him, to come toward Him and as we advance, we can Bo Reh come to see Him. How do we do it? This is what we're trying to understand, that approaching the Creator is possible only through the opposite—left and right, left and right. The Creator arranges the left for us: confusion, distance, indifference, all kinds of states like that. Then, we have to skip over it, rise above it; this is called faith above reason. When we come to connection with the Creator, then this is how we attain the connection. This is called the advantage of the light from within the darkness and there was evening and there was morning, one day. This is the matter of our work in advancement.
Student: Can we compare the spiritual circle to the circle of growth in nature?
M. Laitman: Yes, yes, we can. There are also many examples of such and Kabbalists explain it to us.
Question (PT 5): (19:39) About hatred of separation—love of connection and hatred of separation. Sometimes a person is thrown to all kinds of corporeal desires and it makes him further away from the path, separated but we've been through different states. This person, he holds onto, there's no one besides Him and he knows it's the Creator who throws him but it doesn't seem he hates this state. On the contrary, he gives excuses: “It's the Creator again. Let me be the lowest and now I'll be low and dirt for you all, etc.” You know, the next thing is that the framework is not a framework; sometimes you don't come to the morning lesson. It's not so clear what to do. It's a slippery slope. What advice can we have for this friend and for the Ten?
M. Laitman: Advice is simple. This is what I heard from the Rabash and it's clear to us as well. Whatever may be, I must be in the lesson. If I pass someday without a lesson, then that's something—I need to say, it needs to be in my eyes as the worst thing possible. It's disconnection from the tube, from the umbilical cord. Then, seemingly, in that same day, I remain without spiritual nourishment, without spiritual air. To disconnect, to disconnect from the lesson daily, that's to disconnect from the society, from the group, from the spirit that the Creator is in it—within the society. Then it's called that I'm disconnected from it. There is nothing else here and we need to understand nobody has a personal connection with the Creator. There is no such thing. It's only through the entire system of Adam HaRishon. When you say that there are people who are swinging back and forth—sometimes they come, sometimes they don't—that's something that Rabash, that wasn't acceptable—entirely not. You must be in the lesson. That's it. Sometimes, people come, let's say I would come from Rehovot and sometimes, sometimes a path that would take twenty minutes would take me an hour and a half because the car would turn off because of rain there were such horrible rains sometimes along the way and all sorts of things. The cops would stop you, “Who are you? What are you?” Then, they began to know me—it was possible to pass faster and so on. You must reach the lesson. That's it, wherever it may be. Then, it wasn't a lesson like today where you sit at home. You're turning on your computer with your house clothes. Rather, back then sometimes it was truly, it was quite a mission until you reached the place. Rabash would say that in order to reach his father in a lesson, to Baal HaSulam, he had to go through neighborhoods that were very hostile along the way. There was an Arab neighborhood there and there was another neighborhood of criminals he really had to go through and he would do that for every lesson. I don't think there is justification for anyone who is not in the lesson.
Student: Can the Ten help this friend to hate the state he's in, the state of separation or the path is woven for each one from above because after years, you see that your ability to affect the friends is minor?
M. Laitman: Talk to people in the Ten, how you can influence someone. This is always how you should organize who is for and who is against and, you know, influence, try. There is nothing here, what to do. Otherwise, we're also increasing the force that is against the progress, advancement, against the development entirely and we're not allowed to do that. The Creator is always increasing, always revealing a greater and greater will to receive in order that we shall rise upon it which is called to rise to the mountain of the Creator. As He raises our ego, we need to rise above it in faith above reason. More ego rises and more we rise above it in faith above reason. That's called who is rising the mountain of the Creator. Then we have to reach the peak. We are seemingly in the direction to it but we have still not acquired the artistry, the force, knowledge, mind, experience in all this work. We're still now precisely in such stages.
Question (PT 5): (27:03) The truth is it seems as if we've been on the path for years. No one has anything outside it. Everyone has importance but it seems as if the necessity it puts him down, it subjugates him and he has nothing to do. Everyone's praying and it's clear to everyone, to him too, that there is nothing in life except for the morning lesson. We're discussing it. We have assemblies talking about it.
M. Laitman: We need to feel that if our friend is weakened, it's our fault. Very simple. Then, look for how to help him.
Student: Can we say that about the actions of friends in the Ten—you should also respond with actions or sometimes it's enough to pray because it seems that prayers sometimes don't help if faith and action affects more?
M. Laitman: Yes, yes, of course, of course. What can you do?
Question (Woman Piter): (28:25) There's a request from the Peter Group, if we can work today on this article in the Ten and to go over it again tomorrow.
M. Laitman: Who's bothering you? Later on work on the articles in the Ten. We haven't finished the article. We read from the three pages.
Reader: What they're saying is that they're going to work on it today but if we can learn it again tomorrow.
M. Laitman: Oh, no problem, sure, sure. That's true.
Question (Woman USA 3): (29:06) What is faith?
M. Laitman: Faith is force of bestowal that we develop between us in order to rise above our will to receive. That's called faith.
Student: Why are we given lack of faith?
M. Laitman: Lack of faith? We have no faith to begin with which is force of Bina, bestowal and our nature is only a force of reception and we need to compose ourself a force of reception and, upon it, a force of faith meaning all the force of Malchut and upon it Bina—by this that, each time, is revealed the Malchut and we shall cover it in Bina—that's called, “love covers all crimes” and such we raise ourselves, revealing our spiritual state more and more.
Question (Woman Russian 6): (30:14) Is correcting the Kli correcting the intention?
M. Laitman: Correct the vessel, yes, is to correct the intention.
Question (Woman Moscow): (30:28) How is one thing and its opposite expressed inside a person?
M. Laitman: Just as we're learning now, from one thing and its opposite; that the Creator adds to us reason and we need to add faith above reason. He adds to us Malchut and, above it, we need to add force of Bina and such each time we raise ourselves to a spiritual degree from the degree of Malchut to the spiritual degree: the degree of Bina and such we work—that's in the meantime, in order to raise the force of Bina above the force of Malchut. Later on, we work even more than this—that's after the corrections of Bina that we can, with the force of Bina, to work within the Malchut, not above it, and, now, we're only covering the force of the will to receive in the intention to bestow. We will reach even higher degrees.
Question (Woman Unity 3): (31:48) If a person feels bad but, at the same time, he attributes this state to the Creator, believing that He is the good that does good, is it still considered that he is hating the Creator?
M. Laitman: No, that's already called faith above reason, that he feels that his desires within him are all entirely egoistic, terrible, horrible, all against the Creator; he wants to curse the Creator, not agree with Him in any form, in any manner. But along with this, he understands that all this is given to him specifically, intentionally, from the Creator Himself, that he will go above this in force of faith, force of bestowal.
Question (Woman West 1): (32:42) When we accuse, we blame the Creator, is the feeling of regret a prayer in itself or should we express the prayer in words?
M. Laitman: No, it could be a person doesn't find the words but he needs to feel it.
Question (Woman Latin 20): (33:07) Should we imagine the bad states in the opposite way and then we can acquire the vessels of bestowal? Is this the right way to see things? Is this the right way to attain vessels of bestowal?
M. Laitman: No, I don't think—I am not familiar with such a method that we, instead of bad, depict the opposite good states. I think we need to rise above the ego, the bad—let it remain and it always remains as a foundation of the material of the degree, the matter of the degree—and above it, above the sensation, we rise above it and even more are adhered in the Creator.
Question (Latin 13): (34:16) Is the right line when we're capable of covering the crimes with love?
M. Laitman: Right line is when we want to cover the transgressions. The crimes in love. Yes, actually, that's true.
Question (Woman MAK 69): (34:41) Can we say that we're giving contentment to the Creator when we're in a descent?
M. Laitman: That's incorrect. Not correct. Meaning, what does it mean that we are in a descent? That I agree with this, that I am in a descent, or that I no longer agree with the descent and begin to make some actions in order to overcome it and turn it into an ascent. A descent, I no longer feel as a descent, but an opportunity to straighten my relation to the Creator. There are all sorts of opportunities here. I recommend that we scrutinize these states, and then it'll be clearer to us how we relate to the Creator.
Question (Woman MAK 2): (35:40) Where is the evil that is made by the Creator?
M. Laitman: Where is the evil formed?
Student: Where is the evil? Where do we feel this evil that is made by the Creator?
M. Laitman: In every place where I feel that I am in my desires to receive, in disconnection from the Creator, disconnection from the friends, where is He? He is between us. And from between us to the Creator, there is the evil. The evil is the force of separation. It cuts the will to receive that the Creator created into many parts.
Question (Woman Moscow 8): (36:33) Should a person determine the difference between the Creator's qualities and His ego in a good way and in a bad way?
M. Laitman: It's desirable, yes.
Student: So what is the right way to respond to this good and bad that you get from the Creator?
M. Laitman: It's desirable to react to them in an equal manner, that both good and bad are forces of my development that I, by them, specifically rise towards adhesion.
Question (Woman Moscow 18): (37:14) If a person cannot not suffer, they must suffer. Can gratitude to the Creator turn his suffering into merit?
M. Laitman: Yes, of course.
Student: What should be the right prayer in such a case?
M. Laitman: He gives thanks to the Creator that gave him such opportunities, seemingly negative, and to understand that they're not negative but positive, because they come from the Creator.
Question (Woman MAK 25): (37:49) How can we help friends not to let go of the path if they cannot stand the descents?
M. Laitman: How to help? Prayer. That's one thing. And the second thing that we need besides prayer, example, help, everything that we can along the way to take them to mutual work, all sorts of things. Just don't pressure them too much. Otherwise, they will get even farther.
Question (Woman MAK 21): (38:40) What is the correction in order to get light from the Creator for others? What resistance prevents me from receiving the light from the Creator?
M. Laitman: Only connection between us. As much as we are connected more, tighter to one another, by this, we can be more connected and bestowing more. All right. I think enough for us. Now let's have a poll. Are we continuing the article? Although we have less than a page here, but it will take I think the whole lesson, or are we going on to Preface?
Reader: So, a vote: one to continue with the article, or two: to move on to the preface.
M. Laitman: Okay, it's clear that the article, we're going to finish it. Okay,
Question (Petah Tikva Center): (40:10) Can I ask a question? Something doesn't fall into place for me with what Baal HaSulam writes until here. He emphasizes hating the separation. The question is, when you feel it's bad, how can you be in faith above it? It's really in order to receive to run away from this separation.
M. Laitman: I don't understand you now.
Student: If I feel this separation and it's doing bad, it's bad for me, so why am I doing it? Because I'm caring about myself. I want to feel good.
M. Laitman: No, why? That depends what kind of separation you feel. If you feel you're separated from the Ten and separated thus from the Creator, and you want to correct it, why is that bad?
Student: Because I'm not doing it because of the greatness of the Creator or the goal. I do it because I feel bad.
M. Laitman: No, that's once again, it all depends how you arrange these things.
Student: So what should be my relation? What is the separation exactly? What's the separation about which that I should hate?
M. Laitman: It's written, all will be clarified in thought. You need to see what you are separate from. Who are you separate from? If you're doing it through the Ten, then it's truly the spiritual separation. And the extent that you separate from the friends, you immediately separate from the Creator. And if you're not making this calculation, and I'm not in this sensation, then the separation is…