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

Daily Morning Lesson: November 18, 2025

Part 1: Recorded lesson - Sep 10, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #36

Reader: Hello, friends, in the first part of the lesson, we will learn a lesson from September 10, 2020, on the subject of “Faith Above Reason,” select excerpts from the sources. We're going to continue with excerpt number 36. Please note that at the beginning of the lesson, we will have a workshop live. After that, we will continue with the lesson.

Reader: Hello, we're in a lesson about “Work with Faith Above Reason.” We'll continue with excerpt number 36 from the sources. Our material is in our website, and you can also watch it through the Galaxy. And you can ask questions through our website. Selected questions will be asked during the lesson.

M. Laitman: (00:58) We are advancing according to the plan, all toward faith above reason. Yesterday, we started talking about how we should relate specifically to the bad force that is revealed, which is also revealed from the same source, meaning from the Creator. We have to relate to the bad as to the good. It is written that one must bless for the bad as he does for the good. If they come from the Creator then in the Creator there's no difference between bad and good. It's all for a person's sake, for his benefit, to bring him to the middle line between the two of them, between the bad and the good. So, this is how we have to position ourselves all the time and see ourselves in this way.

So let's try to continue with this and see ourselves during the day in everything that is revealed. We first of all attribute it to the Creator, that there's none else besides Him. Both the bad and the good come from Him, and it comes from one purpose- to promote us toward the goal. And we can already weigh and understand by what we advance better toward the goal, through the bad or through the good. Look at people. If you give them abundance will they move anywhere? Will they start asking themselves, why are we living? What for? Certainly only from the sensation of deficiency, a lack, so they will advance. So perhaps, actually we should respect and bless or thank, be thankful for the bad more than for the good because it's more beneficial, more instrumental for advancement toward the goal. This is why a person should see himself at least in the middle between bad and good in his relationship. That it doesn't matter to him if it's bad or good, but I am directed toward Dvekut, adhesion with the Creator. So I accept everything that comes as a means for increasing the Dvekut. This should really be our inclination, our tendency in the group. In everything that we face in life, every single moment we should make this effort to bless for the bad as for the good. meaning accept everything that is revealed as something purposeful. And then we will be connected to the Creator every moment in life, because we will attribute it to Him. We will have to constantly establish those two lines, so that the Creator will be revealed between them in the midline. And when we consistently help each other, and talk about it, and exert, we should feel in this responsibility how much I exert to establish this midline, and others too are also inspired and participate in this. And in this way we will continue.

First of all, we should take it on ourselves and take it as a kind of a light to guide us on our way. I would like to give you a few minutes to discuss among yourselves in a workshop. Discuss the situation of relating to the bad and to the good equally, because they come from the Creator, and from the perspective of the Creator there is no bad or good, there is the purposeful line, which is the midline, and this is the absolute good, which contains both of them equally. So, go ahead and workshop- how do we between us connect everything that comes to us as to come specifically from the Creator, and directing us through the midline specifically to Him?

Workshop (not included)

M. Laitman: Let's advance with the reading.

Reader: So, we're going to read excerpt number 36 from an article by Rabash “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

Reading: (12:36) 36. Rabash. Article 24 (1991), “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?” - Twice

When one sees that after all the exertions, he cannot emerge from the governance of the will to receive for himself, then he sees within reason that only the Creator can help him.

It follows that what our sages said, “Man’s inclination overcomes him every day, and were it not for the help of the Creator, he would not be able to overcome it,” he does not need to believe in this above reason, the way ordinary workers of the Creator who observe Torah and Mitzvot believe “above reason” that this is so, that the Creator helps them. Rather, those people who want to work in order to bestow, for them, it is within reason, to the point that they must believe above reason that the Creator can help them emerge from the governance of the will to receive.

Reader: Again.

Question (PT 5): (15:19) Can you explain this excerpt we just read?

M. Laitman: Well, try to read it.

Student: Me?

M. Laitman: Yes.

Student: I thought maybe you can read and explain it.

M. Laitman: No, you will read, and then I'll feel what you're asking there.

Student: The beginning is clear, but the end, well, okay, I'll read it.

Reading: (15:42) 36. Rabash. Article 24 (1991), “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

When one sees that after all the exertions, he cannot emerge from the governance of the will to receive for himself, then he sees within reason that only the Creator can help him.

It follows that what our sages said, “Man’s inclination overcomes him every day, and were it not for the help of the Creator, he would not be able to overcome it,” he does not need to believe in this above reason, the way ordinary workers of the Creator who observe Torah and Mitzvot believe “above reason” that this is so, that the Creator helps them. Rather, those people who want to work in order to bestow, for them, it is within reason, to the point that they must believe above reason that the Creator can help them emerge from the governance of the will to receive.

M. Laitman: So, what's the question?

Student: It's not clear, what's this going around, and what's with the servants of the Creator?

M. Laitman: Well, these workers of the Creator, what work are they doing? They're not doing any work. They were told from habit, working by rote they were told to relate this way. So they related to something this way. They were told a thousand times that this is how they should accept it. So that's how they accept it, and they think they're already in it.

We're not like that. We have to establish within us, establish within us that everything we have to attain is to attain how the Creator creates in us the bad force and the good force seemingly before us, so that we relate to them equally. As we said before this excerpt that we read then if we relate to everything we receive from the Creator as coming for the best. That whatever the Creator does, it's for the best. By that, I direct myself by force, by effort, by an effort that I make when I position myself this way in front of the Creator as the source of the bad and the good. And then everything becomes to me as a carrier, something that I can use to advance toward the goal. So it doesn't matter how I see the Creator's relation to me, I accept everything as good. Not good in the sense that it seems to me as good in my senses or in my understanding, but because it's coming from There is None Else Besides Him.

Question (PT 5): (18:29) Let's say, you're going through a situation and we're working above it, above reason, with the help of the Ten, then this state is complemented, and you're full of gratitude, and then I feel when I thank the Creator, the Ten is gone. I think about the Creator and I feel whatever He did is right, but then the Ten is gone for me, so then I think, that's the ego again, it's without the Ten.

M. Laitman: I don't really feel the situation. You lost the feeling of the Ten?

Student: Yes, it's as if, “Oh, now I see it's all for the good, the Creator did it, all right,” and suddenly, where's the Ten? I'm in gratitude to the Creator.

M. Laitman: I thought you connected to the Ten in such a way that you stopped feeling it as a Ten, but rather as one body, but now you're saying that the Ten disappears. That's not good. It's not good. It means that you didn't scrutinize the bad things and the good things within the Ten sufficiently. So what is good and bad, the spiritual one. If it's not with respect to the connection between us, then what? With respect to my child, to my son? We have to decipher everything we receive from the Creator correctly every moment. He gives us all the discernments on purpose, and we have to attribute them to connection in the Ten to such an extent that the upper forces reveal their light.

Question (PT 8): (20:28) He says in this excerpt that one identifies that he has no strength at all, and he needs the Creator, within reason. That's something he has to raise above reason. What does that mean? When one works and he finds that he cannot do it on his own, he needs help from above. He has no strength.

M. Laitman: What kind of help does he need?

Student: To connect to the Ten, to be one with friends, to be a true Kli, with them.

M. Laitman: Well, let's say that it's like that, although it's not really exactly the argument. So then?

Student: So he says that if it's revealed to him within reason, it's not enough. He needs this relation to the Creator to be above reason.

M. Laitman: Yes.

Student: How can one do that?

M. Laitman: How does he do it? He wants to climb to a higher degree, to a degree from which the Creator bestows upon him. He wants to accept these things in faith above reason, meaning he wants to feel that point of Bina from which the Creator relates to him. The Creator is revealed. Who is the Creator? When we say, “Come and see”, Bo-u-Reh, it's Bina. Bina, between Keter and Malchut. From there, the Creator relates to us. Also from Keter, which is the absolute good, and Malchut, which is the will to receive that it's seemingly bad. And in between them, when he knows how to tie the two things together, that's the point from which the Creator relates to us in order to develop us. In that point, there is both bad and good, seemingly. Will to receive and will to bestow together, balanced. And we should likewise be connected among us and to that point of Bina. This is why we have to bless for the bad as for the good. Or in a Ten, we have to come to the center of the Ten. It is all according to that same inclination. I feel that these things are still not scrutinized, not clarified. But it also feels like there's something that's not sorted out yet. Soon, soon.

Question (Azerbaijan): (23:28) What is faith above reason?

M. Laitman: Faith above reason. I can't explain what faith above reason is. It's when we discover. I told you that for a long time, Rabash said these words, “faith above reason.” And I didn't understand what he wanted to say by that. What is this concept? It's something that was kind of, I don't know, invisible. It's in the air. It's totally disconnected from me. Why does he say? Why is it so important? It was only after a long time that I started getting some grip on it. So it's like that. So it's natural if you don't know what these words mean. But keep going. Just keep going. Try to keep trying to understand this concept in spirituality and how it relates to the Creator, to everything that's hidden. It is exactly the fashioning, the creation of the spiritual Kli.

Question (USA LA): (24:57) How do we connect the prayer that the Ten is raising during the day to the work of rising above reason and accelerating the thought of creation?

M. Laitman: I don't know. I think all the excerpts we read that you have before you, I think you have them in English too. So, if we read during the day as well and try to scrutinize them, there are some that will be clearer, some that will be less clear. But if we deal with this, engage in it, then we will advance. Every so often during the day, whenever you can, try to return to these excerpts and renew in your minds and hearts this question. So, what is faith above reason? And then we will advance. We will advance toward it. That's how we advance, sometimes more, sometimes less. These are actually signs of advancement. If I suddenly feel that I don't understand, it's a sign that before that I had some understanding, and afterwards some more understanding will come. And that's how we advance - left, right.

Question (Almaty): (26:46) When it is said that I bless the bad as I do with the good, it's a different kind of blessing. Because if I'm giving the force of bestowal, it's good. But if I'm giving something bad, I understand I have to overcome this state and to be higher in bestowal. I don't understand why it's the same blessing?

M. Laitman: A person must bless over the bad as over the good that he feels, because he gets it from the Creator, from the middle line. And the Creator wants to direct him toward Him, toward the Creator, back, for a person to come to Him with Dvekut. And this is why we have to bless for everything, over everything that happens to us in life, and say that there is no bad or good here. But only with respect to the tools of my sensation, which I have to direct in the middle line, that it's all for the best. So that what I feel now, I will connect in it, adhere in it to the Creator. And this is how we achieve eternal Dvekut.

Question (Beer Sheva): (28:02) Why doesn't the Creator give us or let us connect the way He wants, this way? He wants, but..

M. Laitman: He doesn't want you to stay a baby. He could give you anything, but you would not develop.

Student: But why is He making so that I'm a baby?

M. Laitman: No, it's because you're not accepting, relating to His exercises correctly, and you're not growing up. He's not doing this. He is giving you… listen, listen. Every single moment, He is giving you exercises, and you're not paying attention to them. You couldn't care less about them. You don't want to accept them, relate to them properly, and that's why you're staying like that. So don't complain that you're behind. You're making yourself stay behind by not wanting to see every moment His relation to you and position and establish your relation back to Him. Try to, as we learn now, try to relate to how you should relate to Him correctly about everything that He gives to you, and then come complaining. Try it out and we'll talk tomorrow.

Question (Moscow 3): (29:49) Just like when you put a load on a donkey, it's not happy with that. If it's successful in the work it is good, but there are no emotions there. But what you're saying is that a person has to be happy in the work. So how did we come out of it?

M. Laitman: We're not talking about a person having to be like a piece of wood or stone, that he feels nothing. He feels a lot. The highest spiritual feelings, he feels them. Not like a donkey or a beast in general. He feels it also not like a person, but much more acute and keen and standing out. But he has to relate to his development as coming from the good purposeful Creator and not what is revealed to a person as an animate good. And this is why we need to accept every situation that comes to us as coming from the Creator, from the Good who does good to the bad and to the good. Try to think about it. I talked about it yesterday. I saw that today you forgot about this relation that we talked about yesterday, and you didn't take it as something to work with, to process, and to begin to implement. This is why I started over.

Student: Can we be precise about something? What I meant was our work in the Ten, in the group. If something is good and right, so fine. But if it doesn't, so it's bad. But there's no happiness.

M. Laitman: That's because you're selfish, and you want only your own personal gain. I'm not saying it's incorrect. It was given that way to you, so you would rise above it. So you would at least have the success of the group, the Ten. All of it is greater than your own personal success. I have to measure spirituality. So I can measure spirituality only if I measure one compared to the other. That's how you measure. Compared to what can I measure it? The group compared to myself. And you are crying, but then we don't feel good. But you will feel good in the group. So you have to extol, elevate the state of the group so that it becomes more important than your own personal state.

Student: I can't.

M. Laitman: You can't? Pray together with the group for the Creator to give you the feeling of the general Kli, that it's more important than your personal feeling. This is what he writes when he says that, when he talks about the general, that you can't compare what a person feels in his personal Kli compared to what is felt in the common Kli. Rabash writes about it in his articles.

Question (New York 4): (33:36) Except as some measurement for spiritual advancement, is there another kind of importance for the feeling of good and bad?

M. Laitman: No. Everything is measured in the group, to the extent that the group moves toward connection, to the extent that its connection is connection at its center, and not that there is someone who pulls it. Then, in the circle that they create, they advance toward the feeling of godliness.

Student: Meaning, gradually we stop relating to the good and bad that up until now was our measurement for life in this world. We stop relating to it as the yardstick for the quality of life in this world, but only as a measurement to how much I can overcome interconnection to the Creator?

M. Laitman: Did you hear the words, “to kiss the stick?”

Student: Yes, yes, of course.

M. Laitman: You heard it, great. So you tell me, what does it mean to kiss the stick? To just kiss it, but you don't feel like it? You hate the stick, but you kiss it? Is this the meaning of kissing the stick?

Student: No, the idea is to understand who's holding the stick, and to come closer to Him.

M. Laitman: So, then you will really love the stick, and you'll kiss it, yes or no?

Student: That's how we're trying, but I can't, well, we went through many different states. Sometimes it's easier, sometimes it's almost... Well, you're saying it out loud, but you don't feel it inside.

M. Laitman: It'll come, it'll come. But you can't have a good feeling until you feel the sweetness in the stick. This is called going through the Tzimtzum, and the Masach, and even the Ohr Hozer, the reflected light. And by that, you discover godliness. You understand how many unnatural things you have to go through?

Student: Here, sometimes, another point arises that I noticed, that you come to a state that sometimes you feel that, actually, with the stick, you feel life. By the stick, you feel that you're alive, you're working with a friend.

M. Laitman: Yes, yes.

Student: On the other hand, it's difficult, I feel the internal resistance to ask, show me the stick, so I can have life. This way it's real difficult.

M. Laitman: This is called, this is regarded as his mouth and heart not being the same. It means, intellectually, I understand it, but in my heart, in my feeling, I still don't. There's still no equivalence between the mind and the heart. It'll come. You're right. It's on the way, very well.

Student: I'm saying even more, that sometimes you read about a big Kabbalists, Rabash and Baal HaSulam, and you see what they went through, and you understand that they really used all these things in order to be in connection with the Creator, to always examine their connection with the Creator, and to renew this feeling. But, I don't know, between us, I know this, it's very difficult to be in such emotions, and we're sensitive.

M. Laitman: We will become even more sensitive, because specifically through these sensations, we have to scrutinize the connection between us and the Creator very well. But we're beginning to touch, somehow, this important point of unity, unity between us and with the Creator. And parameter, the most important data here, there will be more data, clearer ones, is to relate to the bad as to the good.

Question (Kyiv 1): (38:37) If I understand you correctly, the Creator shows his relation to the Creator being through the point of Bina. You also said that the Creator being should rise to Bina in order to understand the Creator. It's as if there is a middle point here where the two signs are meeting.

M. Laitman: The Creator, Keter, relates to us through our will to receive. This is called illuminating through Bina. And in Bina there is a will to receive, but the will to receive in order to bestow upon the lower ones. Bina begets us. This is how Keter relates to us. And Malchut, in order to bestow upon the Creator. Keter comes to Bina. It comes to Dvekut with Bina, bestow upon Bina, she gives herself to Bina. The point of Bina is a central point.

Student: How can we, out of the fact that we are Malchut and we are complete opposite of the Creator, how do we become Bina, suddenly acquire this quality?

M. Laitman: This is what we're talking about now. It is by acquiring faith above reason. Faith is the force of Bina, the force of bestowal, and reason, knowledge, is the force of reception, Malchut. And in this way we come to the implementation-Bina connects Keter with Malchut, and we want to reach that point. There, the Creator bestows upon us, and there is where we have to reach in order to bestow upon Him. So, you find that there is the point of our adhesion, Dvekut, between us and the Creator.

Student: Can we say that our desire as Malchut to connect and to rise with Bina is Ohr Hozer?

M. Laitman: No, I don't want to. What we say - we say. Be careful, I already caught you several times. I don't answer personal questions, only what we're all learning.

Question (USA Midwest): (41:07) When I'm in the lesson, I listen to you and I listen to all the friends, and I feel like I'm listening within reason. How do I join the lesson and use it to go above reason?

M. Laitman: Pray together with everyone that you want to understand, to feel, to implement faith above reason. This is called the force of power of faith, which is Bina, above the force of Malchut, that you want all of your actions to be outside of you and bestow. That's it.

Question (ITA 3): (42:08) The feeling of the Good that does good now, does it always come to the feeling of above reason in the Ten?

M. Laitman: Yes. Yes, the answer is yes.

Question (ITA 4): (42:34) What may help us to clearly see our boundaries in our address to the Creator in order to connect more to the friends?

M. Laitman: Relate to the friends as if you relate to the Creator, and then it will be very easy for you to switch to the Creator through them. This is what we need to do, to see the Creator behind every friend.

Question (UK): (43:16) How can we reach what you talked about with the friend before? I'm asking because I felt this awakening.

M. Laitman: You should ask more. Usually, his questions are good ones. They are kind of established or positioned correctly. I also like speaking with him.

Question (Kyiv 2): (44:03) What should I do if I connected in the Ten, and I got a new kind of ego, I got a reward for my ego?

M. Laitman: If you're included in the Ten, and you feel your ego is greater, it is considered that you went into a Klipa, a shell. We're still not in it, so that's why the situation is still not clarified in you correctly. But it's good that you're thinking about it and that you're saying this. So, just keep going. Just keep going and don't be afraid.

We need to listen to each and everyone who is asking. Be included in each of the questions of our friends because that helps us build a common Kli. And then I too will know more about my own personal state. So, we have to participate with everyone and be included in everyone. Specifically through these questions. You see how much room I give to them for everyone to ask. It's not in order to answer the person who's asking. It is so that, by that, we all become included together.

Question (Latin 3): (45:35) You keep talking about feeling and understanding. We can do that. We can understand with intellect. But what do you mean when you talk about feeling? What feeling should we be looking for? How do we know what this feeling is? What kind of emotion should we feel?

M. Laitman: Feelings that are above my ego. I want to be included in everyone. I want to merge with them, dissolve in them. I want to be included in them, I want to dissolve in them. To simply enter them like an embryo in its mother. It is totally annulled and grows specifically because it is annulled. This is what we have to do with ourselves, each one. And by that we will grow. This is the first degree of spiritual development - to be included in the group in a way that it's as if I don't exist. They only influence me and bestow upon me and I'm in them as if in water. And the mother will also develop in the water. And the water, the light of Bina called water. And that's how we advance.

Question (Piter 1): (47:31) You said we have to relate to the bad as to the good. For example, this morning I woke up to the lesson to participate with all the friends, with you. And yesterday I didn't wake up. How should I relate to the bad - to not waking up to the lesson and by damaging the group and the friends - as if it's coming from the Creator?

M. Laitman: That's the Creator arranged for you. You're not the one who did that. Don't eat yourself up. You have a kind of relationship with the Creator that He organized for you not to come to the lesson. There's None Else Besides Him. Okay? So how do you relate to Him now when you hear it comes from Him? He didn't want you to be in the lesson yesterday. It's all the Creator's desire.

Student: Well, there's a desire that it will not happen again, that the Creator will not reject.

M. Laitman: So after you contemplate what happened yesterday, you think about it.

Student: So in principle, the plan is to wake the friends up, to think more about the group, so the Creator doesn't throw me out.

M. Laitman: Okay, make the right calculation out of it. Okay, I believe you. We'll talk next time. The Creator is organizing other tricks for you. Don't worry about it. And worse, sometimes He throws a person out of the group altogether for a few years. And then maybe the rest of his life, he won't come back. How can you be certain that if yesterday you stopped your connection with the Creator and the group, how can you be certain that you're going to come back? You could have kept on going, just like all human beings, being dead, that's the end of your round. Isn't that a pity? You have to make the right calculation about it. To connect yourself, to tie yourself with ropes. Each one should tie himself to the group, to the lessons, to everything. Truly so. I used to write all the time. Both record the lesson on tape, and also write. And I can show you. I showed you, right? My books, when I was studying. Oh, maybe you can't see. I don't have a camera above, as I used to have. But look, that's how I used to. Look at my books that's the way they look. That's volume two, that we're now learning. And before that, we finished the first volume, right? So, wherever I open, you'll see. Doesn't matter where I open it, you're going to see how much I wrote. In each and every page, everything. Because if you don't work properly, in a good way with the texts, binding yourself, you won't hold.

Many times I used to wake up to the lesson, not because I wanted to study. No, it's because I have to press the record button. Understand what a corporeal reason, a foolish reason. But that would force me. And I started with pressing the tape. And Rav said, you don't come to the lesson in order to study. Okay, you come to drink a cup of coffee. That's it. You come, you go into the kitchen. There, we had a small kitchen there. So, you fill your cup with coffee, you sit down, that's it. And you're in the right place. That's why you're here. You came to drink some coffee. Later you are in more, and more, and more. Meaning, reasons have whatever you want, but you have to come.

Question (Spain 2): (52:34) If I thank the Creator intellectually, but in my heart I feel the opposite, is it correct to, is it appropriate to thank Him intellectually even though I don't feel that way?

M. Laitman: Do whatever you can. Do whatever you can. As a result of all these actions, you will get results. But in the meantime, do it this way. Later you'll understand, it's false. That's not the way you feel. And the reason you're doing it is acting. It's a game. Okay, but that's how you advance. Look how children do. They look at us and they copy our behavior. Later they go into it, and bit by bit, they feel the different states.

Question (Jerusalem): (53:41) What is the benefit I'm trying to build from the perspective of the Creator? What is His benefit toward me? I want to feel Him as the benefactor in all the states. So what is the good that He gives me?

M. Laitman: It's only above your ego. Above your ego. In our work, if you go according to our degrees, according to our states, you can't feel that every day you're advancing in a good direction if you use your emotion, because you're working against your will to receive. And whatever we feel, we feel in our will to receive. If I would get every day $1,000, every day $1,000 more, I would understand that I'm advancing. But if I'd seen me losing $1,000 every day, well, that's a question. Is this advancement? I have to build a system that will supply this feeling to me that this is advancement, but by the aspects, by different axis, by different values.

Student: And what is this axis? But what values is it regarding this progress?

M. Laitman: Faith above reason, coming closer to the Creator, getting further away from your will to receive.

Question (Turkiye 3): (55:20) Does despair, as a result of our efforts, make it logical to turn to the Creator?

M. Laitman: Well, certainly, by despair, that's one of the means by which the Creator is pulling us to turn to Him, yes. Look what He's doing now with the entire humanity. We are standing before a big descent, general descent for the whole world, and other blows and confusions, other new people will lose their jobs, and it will become more difficult for them to make ends meet. And you'll see what's going to happen. During the past 100 years, the population has grown from two billion to eight billion people in the world. You'll see how this declines from now on. You're going to see what's going to happen. We're going into states, as the Creator is doing with us, where He wants to advance us quickly before everyone else, so that we can understand and feel and discover the purpose of creation, to be the pioneers that will pull the entire humanity after us. You'll see what He's doing with the entire humanity. You can't imagine that. No one could have planned such a thing. Would you think about this a year ago, that such a thing is about to happen, may happen? Tell me. But you see what's going on. So this is why we have to see things with the right relation. We are receiving the mind, the understanding, the emotion of the plan of creation. Do you understand? There's a sketch before you, and you'll discover it. There's a blueprint before you. And our flow through the axis of time, we have to see how to go through it in our emotion, understanding, our mind - that we lead. This is the meaning of, “My sons have defeated Me.” We're first, and the Creator carries out what we're demanding of Him. We understand each and every moment, each and every step that humanity has to go through in order to reach the final correction. And we're telling Him, this is what should be done, this is what should be done. Like children that carry their dad after them to do something. That's how we'll carry. We'll be first. For us to be the Rosh, and He will gladly carry out. We don't have the strength to do, but to acquire the knowledge about the whole process. This is the biggest pleasure that exists in reality at all, to understand, to feel, and to be a partner with the Creator at that.

Question (PT 25): (58:56) With your permission, I want to go back to the text. I'm reading the first sentence. “When one sees that after all the exertions, he cannot emerge from the governance of the will to receive for himself.” What makes you feel that you came out of the control of the will to receive for yourself?

M. Laitman: That he wants to come out of it. And then he discovers he can't. Otherwise, how will he discover that he is capable?

Student: But what are the exertions that bring him to feel that the will to receive controls him?

M. Laitman: I don't want the will to receive to determine my whole life for me. This is the meaning of the evil inclination. It doesn't lead me to eternity, to wholeness, to the purpose of creation, to me understanding that I have to integrate with everyone, that I can see the good things in it. He's hiding everything from me. It's giving me such values about my life, short-term values that I see, and I hate it.

Student: Why is the feeling of separation? Why do Kabbalists call it the control of the will to receive for himself? What's the connection between separation and the feeling that I'm receiving for myself? I want to connect the feeling to the definition.

M. Laitman: Because that's the only right way for it. When will the will to receive be revealed? When has it been revealed? When the Kli was broken, and the shattering of the desires of Adam HaRishon. There was a Kli, full ten Sefirot, and it broke. It broke. Then with all these pieces, instead of having a connection between them by the Creator from above, that's how this Kli was established, was born, this whole connection has become mutual aversion from each other. That's how hatred has been revealed. That's the meaning of the evil inclination. Each one thinks, I will reign. I care about myself, and I have to make the others serve me. That's the meaning of an evil inclination. Why is it called the angel of death? What's bad about that? It's because if you are disconnected from others, all you can feel is your life as you feel it here. Only a spark. And if you're connected to others, you feel the general flow that goes between everyone. That's called life. That's called spiritual life. Either we feel this life as we do now, or we reach a state where we can feel the general life. It's in various degrees, in 1 to 125 degrees, but that's eternal life already, which we feel because the light flows between us.

Student: Can I feel the angel of death as death because we don't feel the connection, and that it's bad, but I feel that it's because there's something I'm asking for myself? And then I stop asking for it. I can't connect these feelings.

M. Laitman: That's true. And this discernment already comes from above, from the upper light. For that, you need a small illumination at least, from above, which you don't have. So you go to the group with your forces. When you don't believe, you don't understand, you have nothing, but you start forcefully connecting to them. You don't want it, they don't want it, but you do what the Kabbalists advise you to do. And by the efforts you make above your desires to connect, you forcefully draw the upper light. You forcefully draw it. It shines on you, and then you feel the difference between the spiritual life and your present life. And bit by bit, you advance this way.

Student: And then we feel that this feeling is called will to receive for myself?

M. Laitman: Yes. We're not yet in the will to receive for oneself because it has to be one as opposed to the other. The only way to feel the will to receive is if it's opposed to the will to bestow. We'll reach that. All these things, this is the meaning of being by Mount Sinai.

Question (French): (01:03:54) If I feel that the Creator's stick is unjust, how do I bring to this situation…how do I take it through the Ten so that it adds to the ascent?

M. Laitman: Look, we started a lesson an hour ago. My clock says four o'clock. It was three. For you, it may be a different time. After an hour, I'm in a bigger impression, bigger inspiration than when we started the lesson. When we started the lesson, I was half-asleep. I didn't care about anything. Maybe the ear heard something, but now I have a better ability to perceive. That's how we have to enter the Ten: without a desire, a reason, or anything. But bit by bit, when I'm there and I'm incorporated with them, I'm included. I'm there. I acquire an impression from them, an integration with them. I start feeling the flow between us; some kind of flow. And then, out of that, I start relating differently to the force of faith, the force of bestowal. Everyone claims that they can't feel what faith above reason is. Faith above reason is only possible to receive under the condition that we're connected to each other and the light flows between us. That's the force of bestowal, the force of Bina that will then flow between us. And it will be above the mind and emotion of each individual. That's the meaning of Daat [reason]. Faith is the general force, so it has to be above, both in our feeling and our appreciation, our value. It has to be above the personal state. Try, during the day, to connect between yourselves with all the disturbances you have. These disturbances are artificially arranged for us from the Creator. It seems to us that this is our life. This is not our life. He's arranging this jigsaw puzzle of life, the feeling of it, so that every time we'll make the connection between us above this puzzle of life.

Question (USA Midwest): (01:07:07) You told the friend that with regard to faith above reason, there are several unnatural acts happening. Tzimtzum, Masach, Ohr Chozer. What is restricted? And from where does the Masach come?

M. Laitman: Well, that's not exactly what we're talking about now, but I'll tell you. Well, first of all, you can speak Hebrew. You used to talk to me Hebrew, and you did it very well. That's an example for an American who studied Hebrew. So Tzimtzum, Masach, and all these things, we acquire it from the connection between us. How can I build such a thing? Tzimtzum, a restriction. That means that the importance of the society, the importance of connection, is more than I myself, meaning my personal life are zero compared to my connection in the group. That's the meaning of Tzimtzum. We can say that that's the practical meaning. If I reach such a state that the group is more important for me than myself, I can restrict myself. Masach, a screen, that's even more than that. It's when my work in the group, that I hand myself out to the group, and I do whatever they want without any calculation about myself, only above myself. And in practice, I carry out the desire of the group. That's called Masach. Or Chozer, reflected light, the more I am capable of doing for their good. In practice, that's the meaning of reflected light. And then within the vessel I've built, I get the revelation of the Creator. The force of the soul is revealed in me because I'm incorporated in them. That's a spiritual action.

Reader: We'll move to the next part of the lesson, but before that we'll sing a song.

Song: (01:09:36)

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