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

Daily Morning Lesson: November 21, 2025 

Part 1: Recorded lesson – Sep 12, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #37

Reader: Hello friends, we continue our study on the topic of Work with Faith Above Reason. We're going to a lesson from September 12, 2020, continuing from Excerpt 37. Pay attention, there will be workshops during the lesson.

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Reader: Hello friends, we'll go into the lesson and continue with our subject of Work with Faith Above Reason, we're in Excerpt 37. You can find the study materials in the Galaxy, in the study materials icon. Work with Faith Above Reason.

M. Laitman: (00:47) The work of faith above reason, meaning above our desire. It's not that we simply resist our desire, no; because to resist the desire, that we can only do with the greater desire, that is called, Replacing a cow with a donkey. No, here it's something altogether different, it's not that I replace a smaller desire with a larger desire. Rather, I replace the power of separation with the power of connection, the power of reception with the power of bestowal. It's written that, A hero is one who conquers his inclination. So, we overcome the inclination and that's how it is in many instances in our lives, we overcome our desire, right? When we have a higher goal, a higher purpose which we set before us. We act to make it bigger and bigger and if that goal is respected by people, by the great multitude in the world, let's say, then of course it's easy for me to go for it. Because then I become more respectable, more understood by everyone, I receive support from everyone even if I don't speak to them about it. But, like with sports, for example, everyone, they're doing something, or fashion, for example—they act because there is support. Am I a hero by so doing – no, I'm not a hero, I'm only looking for support and then I overcome my inclination; and I have the means by which to overcome, that being the popular opinion, right, of the society or the environment and, so, I overcome. But in spirituality, that's not called a hero, one who overcomes. 

Here, we have room to think: What does it mean that I'm supported by the environment? I need to receive support from the environment; without the support of the environment, I cannot advance but here comes the question, what am I advancing towards, is my goal outside of my will or not? If it's inside of my desires, whichever they may be, then through the environment I choose – or as we say, I replace a cow with a donkey – replace one with the other and that's not a problem if it's worthwhile for me, profitable. However, the hero conquers his inclination, that's when I conquer my inclination, my will to receive and transition to the will to bestow which is not found in me at all, I have no support for it, nothing. But I receive some reinforcement from the society who seemingly engage in it and gradually I climb. It's written that the hero is one who conquers his inclination, but the hero among heroes is one who turns his enemy to his friend, the one who hates him to the one who loves him. So when I begin to love my evil inclination, I begin to love it because it became the good inclination. It became what helps me. I respect it. I turn the will to receive to working in order to bestow meaning restriction, Masach, or reflected light, and receiving in order to bestow—that's the true work.

M. Laitman: (05:05) For the time being, it's not that we can immediately approach that but, simply, we should know that that is our direction, yes? 

We need to see in anything in our lives, anything in this world, we need to see that we are within the good, right? There's nothing that's evil, wherever I turn, whatever I feel; it doesn't matter what I feel or what I hear or what happens. In every single thing, I see good because it came from the Creator — There's None Else Besides Him – then, I feel in my life that I'm immersed in the good entirely. But it's good only if it's tied to the group, which I support and they also support me every moment in what I'm doing and thinking. And, also, within that, together, we hold on to the Creator, and that's how, gradually, we shape our spiritual life even while still being in corporeality. Through these efforts, it's like a baby or a little child who's given something to play with and he doesn't know exactly or maybe he does. But he grasps something and he does something and that's how we are. Which is to say, that we are not like other people in the world, even those religious people who say everything comes from the Creator and, therefore, even when we suffer, it's something we receive from Him. We have to reach a state where in every single thing, we feel only the good because it comes from the Creator—all of it. It's not that I take some tranquilizer or something to calm me, some drug, right? It's written that the Torah is the elixir of life, or of death; meaning, it takes the will to receive, turns it to in order to bestow. And so we reach a world which is entirely good meaning that even the evil inclination becomes the good inclination. We need to reach a state where through the support of the environment and through requests to the Creator for help. That in all states that we're in, especially at our time, we see generally in the world that everything is advancing, from day to day, only towards the good, betterment, and not only the betterment of the Ten or myself or Bnei Baruch but to the betterment of all of humanity. Because the Creator is giving us an opportunity, by this, to come close to Him and to turn the bad to the good. 

We don't reach the good world, the spiritual world, unless we invert our evil inclination to become the good inclination and only to that extent. By that, we build the spiritual vessel in which we feel spirituality. That is what I wish to say for the time being, and so with every day as we see the world evolving, we need to see how we can, with respect to ourselves and our groups – and later even, perhaps, the whole world – we need to see how we can understand that we are advancing towards the good. With our corporeal eyes, we see that we are declining and that we're becoming more helpless every day, we have no means, we have no enjoyment or satisfaction.

M. Laitman: (09:46) We don't know what's going to happen from one day to the next and this is all over the world and it will continue and continue. We've been speaking about this for half a year now. And we will be talking about it in half a year again; but this will advance as—it will continue as the last generation, the time of the Messiah. Until we reach the power that pulls us, Moshech, the word Moshiach, Messiah—Moshech means, pull. So, the power that pulls us. We will continue declining until we gain some feeling of necessity for assistance from above. That is what we need to do.

Meaning to try to think with all the power of evil within us, we need to think, to try, look for ways to turn it to the power of good. There is nothing but evil in the world, the Creator says it, I created the evil inclination – I didn't create the good inclination but what did I create —the Torah as a spice, that's it. If you want to turn the evil inclination to the good inclination, go ahead, you're welcome, you have the Torah spice, the upper light. Which according to your need for it, your demand, your proper request, it's expressed as the proper request, yes? Then, well, that upper light is in complete rest and to the extent that you truly want to turn the evil inclination to the desire to bestow, you want to turn the separation to connection, hatred to love, then go ahead. You have the means, you have the means. 

So don't go crying, do what's necessary, and everything's there in front of you. There's nothing else besides the Creator, He gave the evil inclination, He gave us, also, the means by which we can turn it to the good inclination. And we need to profit or we need to, rather, earn the good life, in order to be with Him on the same level and embrace in the eternal, complete world. 

So, let's go, this is a workshop, this is a workshop question: How do we build our system in a healthy manner, a practical, concrete manner—how to say, concrete, we understand concrete? Alright, in a concrete way where we see everything as, well, I see it in my evil inclination. How do I turn it through the reforming light to the good inclination and in the good inclination I feel a connection between us and also the Creator which is about to be revealed between us. Please, how do we push ourselves towards that, to see life that way; how to maintain that perspective. Because other than that, there is no life, there is no other life. It's all about seeing the evil and, also, how, like an old man who is constantly searching for what he has lost. How in every place we see how to pull the reforming light and turn the bad into the good, as we can see. Please, workshop – and within the workshop, as we go, you can also prepare questions for me. We'll take care of it. 

M. Laitman: When it's written, One who turns his—perhaps you have the text. 

Reader: There's an excerpt from Rabash, Volume 3, A Hero Among Heroes.

Reading: (18:19) RABASH, Article No. 273, "The Mightiest of the Mighty"

“Who is the mightiest of the mighty? He who makes his foe his friend” (Avot de Rabbi Natan, Chapter 23).

In ethics, we should interpret that “mighty” is “one who conquers his inclination” (Avot, Chapter 4). That is, he works with the good inclination and subdues the evil inclination.

The mightiest of the mighty is one who works also with the evil inclination, as our sages said, “With all your heart—with both your inclinations” (Berachot 54), where the evil inclination, too, serves the Creator. It follows that he makes his foe, the evil inclination, his friend. And since the evil inclination is also serving the Creator, it follows that here he has more work, for which he is called “the mightiest of the mighty.” 

M. Laitman: (19:14) Yes, so that is yet ahead of us, we will make an effort, but we are talking about the group, through the group, that's more practical. In the group, there are a few friends I'm closer to, a few friends that I'm further away from. How can I make it so that I relate to all of them equally, not in the same manner. it's like a mother with respect to her children, she loves all of them. But she relates to each of them in a different way, yes? How can we come to relate to the friends in that way? In such a way where I want to connect to them, I connect to them, I'm drawn to them. I love them and each one to a different extent, in a different way that's prominent, prominent differences between one and the other. But still I feel that I have my own form of love towards each one of them which is with respect to Him, right, try it. So, we have one type of friend, for example, and other types of friends, yes, you have more or less. We relate to them in different ways but we relate to each one of them with love. How do I develop such an attitude in the group, where I see that I'm like a mother with respect to her children, relating to all of them with love? A different kind of love but, yes, love, that's how it is. Especially, I look at Petach Tikva 18 – look at what you have over there, philosophers and such people! But I need to develop a form of love towards them, towards each one of them from my heart, it's a good example, nice example. 

Go ahead, how do I do that? It means that I'm in love of friends as Rabash writes where it's not that the friends love me but, rather, I love the friends. That is the meaning of love of friends. Go ahead, how is it done? Even the friend agrees with me, I see. Yes, go ahead! 

M. Laitman: (26:21) Further, I want to remind you, never act out the opposites – God forbid – rejection, hatred, distance, never. Never engage in such exercises, where it's like, let's scrutinize where we truly are and so on. No, that's forbidden, that is only after we attain the Tzimtzum, restriction, and the Masach, the screen, and acquire the light of Hassadim, the degree of Katnut, smallness. Then, we will begin to actually draw out the evil inclination by ourselves to awaken the Aviut, the coarseness. And upon it to build a part of the vessel which will reveal the light of Hochma – that's a long ways off on the way, on the path – but not right now, now we're acting – not just acting. We truly want to reach a state where we feel love between us. Every day, by the way, when I come to the lesson, I need to check, is my love for the friends, all of Bnei Baruch, the global Bnei Baruch, I fill like you fill something with water, I fill up all the distances between us with my love, that's it. 

I don't check who they are, what they are, how much or to what extent, not, but, rather, I check only the extent to which I can fill up the distance between us with love. By that I draw the reforming light. Before the lesson, that is a must, there are also excerpts about this, all sorts of verses which we will later find. So write it down for yourselves, this is a mandatory exercise before every lesson, morning or evening, regardless, every lesson. Also this is a mandatory exercise in every assembly of the group, of the Tens. Okay, furthermore, what we need, do I feel that I am pulling my Ten, and all of humanity behind it, towards the Creator? Only then can I be called, A servant of the Lord. Of course, I need to ask the Creator for the strength to connect them. The strength to pull them, to bring them a feeling of importance with respect to the goal and our destination. I want to ask the Creator, please give me, even above my emotion and my intellect where the goal isn't so important to me. Make me want to pull myself and the whole world towards You. 

M. Laitman: (29:54) That's the meaning of being a servant of the Lord: To work according to the plan of creation and the desire of the Creator towards the goal which He established for us, He set for us. 

Even, and this is mostly above my intellect and emotion; here, I need to take into account whether or not the Creator is giving me some traction towards it. An approach for it, some awakening – if He turns me on or not. And to thank Him for not giving me a desire for it but rather, instead, giving me room, a place, a room, to want it by myself. He doesn't allow me to see the goal, He doesn't give me the ability to see the goal but, rather, He gives me the opportunity to scrutinize the goal myself. And I do it against my desire. When I do it against my desire, it means that I'm the servant of the Lord, and that is a very high degree. It's written of Moses that he was the servant of the Lord. We need to identify how we turn from, we need to see how we turn from the servants of Pharaoh, slaves of Pharaoh, to servants of the Lord in feeling emotion above, above reason. I want to determine that all the Creator's goals become necessary for me. And I pull myself and the whole world towards it, yes? 

Here, we need to discover that without the assistance, the help of the friends and the Creator, I cannot accomplish it. But the main thing for me is to always maintain that direction; and to discover the nothingness of myself, my own powers, my energies. Like Rabash used to tell me, Now, you also know that you're a mop, a rag. It's better because a rag, that's the lowest, right? Yes, one has no knowledge, no energy, no power, nothing. But above that, with the little one gram of energy that the Creator left him, he rises towards the goal. By that, he discovers the spiritual degree, the beginning of spirituality. The state of a servant or a slave, that degree, that's very respectable because you're not enslaved to your ego, rather, to the Creator, alright? What else did I want to say, I wrote it down. Alright, it's no matter, no matter, these things are clear, yes? No questions?

Question (Focus Group): (33:29) When you gave us the instruction to look at everyone in the world Kli, to fill it with love, no matter who it is, like water that spreads. It's something so emotional that it's real hard, difficult, to work with something which is completely emotion. How can you identify things there that seems so vague. 

M. Laitman: We need to search and if we do not find, we turn to the Creator. Ultimately, of course, we haven't any spiritual knowledge, understanding, or feeling. We start only from the point in the heart. And so we develop as the Creator illuminates on that point, each time, through the power of good or through the power of evil, right through light or darkness, as we say. So that we constantly turn to Him, so He can pull us – that's the meaning of us being in the time of the Messiah, where He pulls us. But there needs to be our request that comes first, that precedes it. And let's not be afraid to advance that way. Why do I keep mentioning the whole world, by the way? It's because with every day, the steps by which the world is declining, deteriorating; well, we need to include the whole world with us. And it gives us leverage, a kind of push, by which to rise so we can pull them also. 

Student: And this action of dissolvement feels very short, meaning I just think about it?

M. Laitman: What? How, what dissolving, what? 

Student: Like dissolving like in water, with my love to the Ten or the world Kli. You said, fill the spaces between them in love. 

M. Laitman: Yes?

Student: I feel this action is so short, I can't hold on to it for more than a moment because I don't have anything to do with it; I have to think about it.

M. Laitman: Wait a moment. No, no, no, I fill up all the spaces between the friends, between all those egoists, with my love. And I want to connect them together with my love into a single body. And each of them remains with his pride and ego, like cells in our body.

However, there is a connection, there is an upper force above each and every organ and limb in the body, which gives them commands, tells them how they need to work together, reciprocally, that is how it is. It's only by that – and there are such general commands in the body – if this force that connects them all disappears, the body dies. Each organ can be very strong, very good, but what happens to it, the connections between them disappear, and that is called, death. 

Student: So, I love my friends, I love the world, but what else can I do? 

M. Laitman: You want to always hold them with the power that ties them together. Until you begin to feel that it becomes a body, the body of the Ten. Within that Ten, you can then start relating to the Creator from that body, the Creator relates to that body, which you built for Him. And that means that you want to bring Him a gift, a present, so He can control it, command it, and be revealed in it. That's His pleasure, to be revealed in the lower ones, and you prepare this body for the Creator, for Him to enjoy it. That's your gift, that's the dish you serve Him, right? Fill them up, be revealed in them, connect them together, because you know that this gives Him pleasure, there's nothing else. That's why He created the created beings, and by that you are called, a servant of the Lord, when you make that effort. These are very emotional matters, on the one hand; on the other, we need to perform them together in a very consistent manner, in a very consistent manner. And I'm glad to feel that there are many friends who understand me and who are ready for that approach!

Question (Bulgaria): (38:54) What's the difference when working with the ego, with humanity, or working with a group?

M. Laitman: We relate to our ego as a means we need to connect above. Then it is, as we learned from the Partzuf, you have coarseness, Aviut; above it you have Tzimtzum, restriction, such that we don't want to use the coarseness in order to receive. And then we build the Masach, the screen, to work with that coarseness, to connect together in order to bestow. And then we come into contact with the upper force, with the Creator so that all of our work will be to bestow to Him, from us to Him. But how can you bestow to Him, He needs nothing? So, from the Ten, we bestow to other Tens and so, again and again, more and more, until we reach a state where we correct the whole vessel of Adam HaRishon. And then it's called, the end of correction.

And what do we do then? I don't know but, truly, if it all ends there, then it's a very terrible situation. Because it's as though we corrected ourselves, we did everything. But we have to understand that with this reciprocal work – those help those, and we help each other in that body of Adam HaRishon – if we start working like in a sphere, let's say. By that they give the Creator the ability to be revealed and then He derives pleasure from it and we work together. That's how it is for now, after that, something else is revealed. But those things are no longer in the wisdom of Kabbalah, they are above it. There are parts in the wisdom of Kabbalah which are called, the secrets of the Torah, of that we shall speak later.

Question (Moscow 3): (41:13) To increase the friends, to enlarge their importance, is the group work or the friends? Is there room to ask the Creator, here?

M. Laitman: To ask the Creator to give you an example because you don't know how to do it. Also, turn to the group and ask them; look for articles which explain this to you, of course, we need to scrutinize it, yes. 

Question (Kyiv 1): (41:49) Yesterday, we gathered as a Ten, and the truth is I never felt this. For the first time I felt tremendous love among the friends, pouring; and we felt you were going to talk about it today. My question is, you said you have to feel it concretely between all the friends. And before that you said love is like a blanket covering all the friends, together. How should it happen in the right way? Between us, between all of us, something that connects us all? Or with each one of the friends, individually? 

M. Laitman: That needs to stabilize, I don't want to make any, to determine anything, right? You need to, it needs to stabilize for you, between all of you, to become clear. Yes, there are no words here, you know, with respect to love. There's also not much to write, you understand? It's other than some, I don't know, poetry or something. This will become clear between all of you. 

Student: And you also said that the feeling of this love is a criterion of the light that bestows on us; meaning, if we feel it in the Ten between us, it's a sign that the light works?

M. Laitman: Yes, that's correct, anything that's better, anything that's good – rather – in our relation to each other, that's a result of the light between us. 

Question (USA Northeast): (43:42) You mentioned that one should feel he's drawing or pulling the Ten and then he's pulling the world. What does it mean to pull the world? I understand what it means to pull the Ten, we work together, we connect together. But to feel that I'm pulling the whole world, is that possible?

M. Laitman: You try to pull the Ten towards connection, and then you should try to feel that within that connection you want the integration of all people in the world. And this is how you see the good proper future of the world? Try it and you will see that you are able to feel it. Even though it's far off, it's not currently in our physical reality which we perceive. But you have something in existence and you have something in potential, right? So in potential you can imagine it. 

Question (Almaty): (45:07) What's the difference between feeling the Creator good or good with a Ten? 

M. Laitman: When the Creator is felt in me as though He relates to me, personally, we need to check if it's not a manifestation of my ego. The right, the proper form of the way the Creator relates to us, well, that's only through the Ten. If I don't feel a connection between the friends, I have no Kli. No vessel by which to be in contact with the Creator; to the extent that I connect with the friends, through the connection between us, I can start feeling how the Creator relates to us. And even to me, personally, within the Ten in general. I cannot feel the way the Creator relates to me alone. No, because it's Ten, not 9, Ten, not 11 – He relates only to the vessel. If it's outside the vessel or one part, one point of the vessel, well, it has no way of feeling spirituality. Because the upper light that comes, comes to the Ten parts which are connected, at least to a certain extent.

Question (ITA 4): (46:53) What's the significance? How can I be an example for my Ten so that the friends won't make my mistakes?

M. Laitman: You don't need to think about that, about the mistakes that were. No one is allowed to turn backwards to the past; it means that he's moving backwards, retreating, only forward, only forward. If you think about the states that you underwent, thinking that they were wrong, improper. By that it's as though you're telling the Creator, you do everything and you did bad things to me, which I regret, I regret my past. You must offer thanks for the bad as you do for the good. And with everything that's happened to you, you have to say that this was necessary for my education. So that I can grow, I needed to go through it, and I am thankful to the Creator for making me go through it, and not otherwise. One who turns back becomes the aspect of Sodom and Gomorrah, the wife of Lot.

Question (Heb 10): (48:30) Why, when we work in the group, it's seemingly using the Torah as a spice, and the heart becomes more of a heart of stone, instead of softening? 

M. Laitman: That's just fine, you're advancing, the upper light is showing more of the ego that's within you to you. How can you advance if your ego isn't revealed more? If anyone is greater than his friend, his inclination is greater than himself. And so, you need to be thankful that you're advancing. That the upper light is showing you more place, more room for work, otherwise you won't advance. You rose to, let's say, the second degree, how can you rise to the third if the evil inclination is not revealed again, and all sorts of friction between you, and tiredness, helplessness, lack of orientation, and various of the sort. Of course, and it will continue growing and growing, so you need to just develop this mutual assistance. 

Question (PT 19): (50:07) You mentioned in the beginning that you should be a servant of the Creator. How is that expressed, what is this concept, a servant of the Creator? I understand it's real important.

M. Laitman: The servant of the Creator is in any case, whatever happens, he has nothing like a slave, like a servant. All he has is the strength to do work, and that's all he wants. And he's willing to do all the work without receiving anything. A slave has nothing, only the strength he is given to do what is required. And you want to be in it, and nothing for yourself, or at all. 

Student: And if there's a connection between the servant of the Lord, and the need to annul to the friends, towards your Ten? 

M. Laitman: Well, that's one of the means, yes, until you reach with respect to the Creator, and all the degrees. Being a servant is a very serious degree. You're not only bestowing in order to bestow, you're working in receiving in order to bestow. You're investing your will to receive in order to bestow. 

Question (Turkiye 2): (51:58) My level is very low. How should be my approach towards my friends so that we can fight against evil tendency all together?

M. Laitman: Read the articles of Rabash about the group, and know how to use what he writes, within the group. That's how you will build the group until you start feeling in the group, spiritual phenomena. That's what should happen, simple; one advice, you're taking the articles of Rabash about the group, and you try to build your group, the relationship between you, according to the words of these articles. How many do they have? Ten, 12, 15 articles, that's all. Short ones, and all the time, all the time try to implement them and to advance this way, and then you'll reach the feeling of spirituality. 

Question (Kyiv 2): (53:36) In the beginning of the lesson, you said that a hero is one who overcomes his evil inclination, so it feels like a great monster within me? 

M. Laitman: No, the mighty among the mightiest is one who works with his ego in order to bestow. There is the work, we learn this from the spiritual Partzuf, that performs a restriction over its desire, and it's above its desire in bestowing in order to bestow, and then only the light of Hassadim shines to it. That's called,  the mighty, one who overcomes his desires. There's an even higher degree, which is called, to receive in order to bestow, when one works with even with his desire in order to bestow to the Creator. That's true bestowal, so he's called, a mighty among the mightiest. Not only working with the force of bestowal – bestowing in order to bestow, the light of Hassadim – rather working with the light of Hochma as well, receiving in order to bestow. That's the mighty among the mightiest. We'll reach all these things, but gradually. The main thing is not to be confused, okay? 

Question (Baltia 2): (55:16) If I see a friend criticizing another friend or criticizing the Ten or myself, does it mean that the friend is uncorrected, and therefore he cannot see positive qualities? Or am I not corrected, seeing such an image where he criticizes me, or the Ten, or another friend? What should I do if I see such a picture, where I'm under criticism, or another friend is being criticized, or where the Ten is being criticized?

M. Laitman: You have no choice, in all these different cases, you have to turn to the Ten and scrutinize it together with them because, They have eyes, but see not. Maybe what you see is wrong, just turn to your Ten, explain to them the problem and they can help you scrutinize this state.

Student: In all three cases?

M. Laitman: I don't know, I don't know all these philosophies. Maybe yes, maybe not. He's missing, he's not missing, I'm telling you practically. Do only that, turn to the Ten and talk about it, and scrutinize that. It's always the right thing to do if you scrutinize it together. And if you start making calculations – maybe this, maybe that – well, that's your mind that's your philosophy. Don't touch that. 

Question (United VG 3): (57:07) After you feel support from the friends, and also support them with bestowal, with the yearning to learn the methods to reach the Creator and everything that happens with us. After that, there comes a feeling of distance, of kind of disconnect, and a great fear, which I now feel, so what to do with that? Or in the grip of that fear, I feel that something's happening to me, I stop hearing, I stop holding on.

M. Laitman: Pray to the Creator. Ask for help from the Creator, that's it. If you can't turn to the society and ask for help, turn to the Creator or both. Let's start coming out of this state. You mustn't just stay in it, that's not good. Specifically for these states, you can get a lot of benefit.

Question (Romania): (58:26) How does a Ten help another Ten? 

M. Laitman: That's usually through example, through examples; but it's a problem. In the meantime, I'm not talking about it, and here we should advance more, usually through example. Help them in a way, this way, to these Ten who's asking. How you do it, usually, and even better, teach them together what Rabash writes about it. And if you can find materials about it, turn to our friends over here, the ones who have to help you. Find a material. Find an answer there. How a Ten can help another Ten. There's not a lot of material about it, because Kabbalists usually talked about Ten in its own. But just as a person relates to a different person in the Ten, the same way we should see the relations between two different Tens. 

Question (New York 3): (01:00:11) Tell me please, what's missing, what to do to move from a feeling that the Ten is a crucial condition for defeating my inclination? To switch to the notion that you are a critical part in the advancement of the Ten? 

M. Laitman: You're trying to use your Ten in order to fill yourself, and the spiritual advancement is when you push the Ten forward towards the Creator. So, try to do such actions, when you take your Ten and you're pulling them to the Creator. Then you'll start feeling what's the right way to work with them.

Student: Is there a cause and effect connection, here?

M. Laitman: So, I'm telling you what you should do, that's it, and besides that, start working, practically working. Then everything will be scrutinized for you; actually, from your Ten, I feel that all these things are blurry. They don't come as a result of the actions. Try, and then you'll get an answer, and if you don't, it will be felt that you bring questions from your experience.

Question (Chelyabinsk-Omsk): (01:01:55) Can you teach us, tell us how to cover with love? How to relate to friends who aren't consistent in terms of being in the lessons and the meetings of the group, how to relate to them? Personally, I don't see it as a friend, but rather as some kind of student. 

M. Laitman: What I recommend for you is, when you do something between you, the ones who are there, try to think also about the ones who are not there. Try to think about them, that you'd like them to be with you, to integrate with you together. And in the thought and your desire, you'll also affect them and you'll see that if you really think that they'll come and be with you, it will happen, the Creator will do that for you. Try, try to think together about these wonderful friends, that you really want them to be with you. 

Question (Kharkov): (01:03:06) Please, tell me, if right now I don't have the strength to turn to the Creator or the Ten, you feel that you're isolated by your ego and you don't have the power to ask, to make a plea, what to do?

M. Laitman: Be in the lesson and to think as much as you can, that you want to be under the influence of the lesson. Every lesson has the light of reforms, and let it bestow upon you. Try to be with all your friends, in all the different events. If there's a meal, they're having L’chaim together, or talking among themselves, try to be in that. Try to be in each and every state they are, to be together with them. You'll get influence from them, it will really advance you, a lot. 

Reader: Transitioning now, to continue a live lesson with the Rav.