It is as our sages wrote (Berachot 32), “Rabbi Shamlai said, ‘One should always praise the Creator, and then pray.’ Where did we get that? From Moses, as it is written, ‘And I besought the Lord at that time.’ It is also written, ‘O Lord God, Thou hast begun,’ and it is written, ‘Let me go over, I pray Thee, and see the good land.’”

And the reason we need to begin with praising the Creator is that it is natural that there are two conditions when one asks for something of another:

1. That he has what I ask of him, such as wealth, power, and repute as being wealthy and affluent.
2. That he will have a kind heart, meaning a desire to do good to others

(Rabash, Article 17, “The Agenda of the Assembly”).

Question: Why must one first give praise to the Creator?

Answer: Because I want to feel nothing else in life or in the world besides the greatness of the Creator. I need nothing more.

This dictates all my thoughts, desires, actions, and my view of the world. It shapes my worldview and creates a correct picture of reality. The greatness of the Creator is above everything.

If some inconsistency, problem, or threat arises, the greatness of the Creator covers everything. I understand that it is He Himself who places this before me so that I may further exalt Him in my eyes. That is the only thing I must work on.

I need the greatness of the Creator in order to bestow upon Him, to act for His sake, and not to think about myself so that His importance will overshadow my egoism.

Question: And does the Creator help in this?

Answer: He is ready to help me if I ask Him. But each time, it becomes harder for me to ask and to convince Him that I must feel His greatness; otherwise, I will not be able to remain constantly directed toward Him.

Question: Does this happen because the Creator desires that I continually turn to Him?

Answer: The Creator certainly wants us to turn to Him, but He never pulls us toward Himself so as not to deprive us of freewill.

Question: And is this why we need the environment (the ten, the group, the teacher), to strike at this single point?

Answer: Yes, only in order to reveal the greatness of the Creator. Alone, I cannot reveal it. I must work with others. The Creator is revealed to me only through the ten. The ten is the prism through which He acts upon me.

Question: What, in this case, is the prayer for the friends?

Answer: Here, there are no friends and no “me.” There is the entire creation, everything created by the Creator, myself and Him. I want to become a conduit of the Creator’s light to all of creation. That is what it means to become a servant of the Creator.
[238314]
From KabTV’s Program “The Last Generation” 6/6/18

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Question: Do we need to seek out happiness or not? Or is it also in the hands of the Creator?

Answer: I do not think it is possible to find it. I do not think happiness can be found. Happiness must be created. That is, you need to put yourself in a state where you know exactly how to force it to be revealed, then you will see it.

Question: A very important question is: “What do you mean by the word ‘happiness’ when you say it now?”

Answer: By happiness I mean a feeling that one’s life has been a success.

Question: Does one have such a feeling toward the end of his life, or throughout his life: ”I am living the right life; my life is a success”? How is it?

Answer: No, I think it happens toward the end.

Question: So is it always a work in progress? Does it follow that our life is a constant work in progress?

Answer: Yes, it is when a person is still looking for more and more, to rebuild his life over and over again so that it brings the happiness one envisions. Let us say that ii is making people happy, making his family happy, whatever a person can imagine.

Question: So are you now directing the vector “away from me”—to make others happy. This is what you keep talking about. Is this how I discover the meaning of life? So in a way, do I come to the conclusion that this is what brings me happiness?

Answer: Yes.

Question: Is this constant work?

Answer: It is a constant job that can never stop. And a person should clearly understand how to do this.

Comment: But along the way, one gets disappointed, climbs up again, and so on.

My Response: I do not know about getting disappointed. He just has to imagine his path. And then “the traveler will master the path.”

Comment: That is, in order for happiness to follow you, it does not mean that you are happy; you have to work all the time to make others happy. And it is not easy, as we understand it.

My Response: It does not matter that it is not easy. Is anything easy in life? Nothing is easy.

Question: But is this the path? This particular path?

Answer: Yes.

Question: When you say “the path of light” and “the path of darkness,” what do you mean by that?

Answer: The path of light is when you bring light to people. And the path of darkness is when you cannot do it.

Question: Cannot or will not?

Answer: I believe that “cannot” and “will not” are the same.
[349631]
From KabTV’s “News with Dr. Michael Laitman,” 10/31/25

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“And the wise shall shine as the radiance of the firmament.”

Thus, with the correction of the firmament, the Parsa, KHB TM of Atzilut were split and divided, and twelve Partzufim emerged from them:

1. Keter was divided into four Partzufim: Atik and Nukva, AA and Nukva.

2. Hochma and Bina were divided into four Partzufim: upper AVI and YESHSUT.

3. Tifferet and Malchut were divided into four Partzufim: the great ZON and the small ZON.

Hence, these twelve Partzufim are called the “radiance of the firmament,” since they were made and came out by the force of the firmament.

The first radiance is the radiance of those who shine in the lighting up of the radiance.
The second radiance is the radiance that shines and glitters to several sides.

The first radiance is Partzuf Atik, and the second radiance is his Nukva. Atik himself is from the unsweetened Malchut, above the firmament, which is the matter of not fissured. However, this Malchut is the root of the sweetened Malchut, and she lights the lights of Bina after they have been quenched (RASHBI, Zohar for All, Vol. 3, VaYera “And Behold, Three Men – 1”).

The Zohar is the totality of the light that passes through Atik and Arich Anpin to ZON and enters Nukva.

The souls that ascend from the worlds of BYA (Beria, Yetzira, Assiya) and enter Malchut of the world of Atzilut reveal this light there, and therefore it is called Zohar (radiance).

The entire system is activated by our desire, intention, and prayer (MAN) when we engage in the study of the Zohar.

Our request rises upward, reaches Atik, and from there the light begins to descend toward us. This light is called Zohar.

This light corrects us and fills us.

It also sustains and animates the entire system, brings it into motion, and returns all its parts to the purpose of creation.
[11500]
From the 2^nd part of the Daily Kabbalah Lesson 3/19/10, The Book of Zohar

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.7.2020)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 4

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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4th part of the Lesson — The Book of Zohar, “Beresheet – 1, ‘Taamim, Nekudot (Points), and Otiot (Letters)'”

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Faith above reason allows one to see reality as the Creator sees it.

Ordinarily, we perceive the world through our egoistic knowledge, through the lens of self-interest. The Creator deliberately created us within egoism in which we feel ourselves and the world as separate and limited.

But through faith above reason, we elevate ourselves to the degree of bestowal, to the level of Bina, and enter into the Creator’s vision, into His world, into His perception of reality.

Therefore, faith above reason is not self-deception or imagination. On the contrary, it transfers us into the true world, the world of truth. Then we see ourselves within the reality of the Creator and behold all things through His eyes.

Faith above reason is the highest degree—the attribute of Bina, of bestowal, the quality of the Creator Himself. When we enter this quality, relative to us it is called faith above reason, for reason represents the view of our egoism, while faith represents the degree of Bina, bestowal, the level of the Creator.

Thus, when we strive for faith, we do not become dreamers or idealists. On the contrary, by doing so, we attain the world of truth, a reality untainted by our egoism.
[349791]
From the Preparation for the Daily Kabbalah Lesson 6/23/20

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One who wishes to work for the Creator must include himself in all creations, that is, feel their desires, join with all souls, and include himself in them and them in himself.

He leaves for himself only what is necessary for connection with the Creator, and all the rest of his desire becomes included in the general creation. Desire is given to us only for this purpose, to connect with everyone.

And for this, it is necessary to connect oneself with all creations and raise them to their root. It turns out that only a point in the heart remains in each of us, and all the other qualities, desires, and intentions are needed only in order to connect with everyone, to connect everyone with the Creator through this point in the heart, and through this point in the heart to transmit the response from the Creator back to everyone else.

A person who works in this way is called “Adam” and is the receptacle of the entire huge vessel of one soul. Each of us can become such a person because everyone has their own point in the heart through which they connect to the Creator and transmit a unique message from everyone to the Creator and from the Creator to everyone.

It turns out that each person is a complete Adam, and the entire structure that is created by the Creator, by the soul, belongs to everyone. But each person has their own specific one, and is connected through their point in the heart.

By giving each of us a point in the heart, the Creator allowed everything else to be connected to it, and made it a specific, individual, personal soul of each one. And then all the points in the heart are joined together into one common Kli: Adam.
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From the Daily Kabbalah Lesson 10/8/18, Preparation for the Congress

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Faith above reason is the entry into the spiritual world because it is precisely what determines our place. It is like an identity card that testifies to who a person is, where he stands in relation to humanity, to his egoism, to the Creator, and to all of reality. This single parameter—faith above reason—defines the entire person.

Day by day, we work again and again on faith above reason until we gradually enter it. This may take a long time, but each time we take another step forward.

And we must also believe with faith above reason that every day we advance toward this concept until it becomes a part of a person, determining one’s spiritual degree: a person already in the world of truth, that is, the spiritual world, in adhesion with the friends and with the Creator and ascending the spiritual ladder.

It is said that our task is to make efforts, and the salvation of the Creator comes in the blink of an eye. This means that we begin to feel a yearning to love all the friends. All these different faces on the screen awaken love in me because they are the closest people to me, closer even than my own family, because we are the closest to one another within the system of the common soul, Adam HaRishon.

And it does not matter that one is from Africa, another from Italy, and a third from the Far East; this has no significance whatsoever because we judge not by the material qualities of this world, but according to spiritual ones. In this sense, we are the closest people to each other, neighboring parts of one soul.

Connection between us is possible only through the feeling of love when each one wants to cling to the other, to help them. Love covers all transgressions, and despite all difficulties, I desire to unite with my friends.

Therefore, the yearning for correction is a yearning for love. The wisdom of Kabbalah speaks only about sensations, because the Creator created the desire to enjoy, the desire to feel fulfillment. Hence, we must clarify what we want to feel and in which organs of perception.
[265873]
From the Daily Kabbalah Lesson 6/7/20, “Work with Faith Above Reason”

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If I do not yet understand what faith above reason is or how to attain it, it is not my fault; this stems from the very nature of creation. There is egoism in each of us that, does not allow one to rise above oneself and comprehend how it is possible to exist above the desire to receive pleasure and to turn outward, beyond the ego. That very state is called faith above reason.

I must make a restriction (Tzimtzum) on my desire to receive and rise above it toward bestowal.

To act for the sake of bestowal means:

• What is outside of me becomes dearer to me than myself.
• I accept it as defining and decisive.
• My entire life depends on the group and on the Creator.
• I hand myself over to them, dissolve within them, and wish to keep nothing for myself except for one single point—my root point within the system of Adam HaRishon.
• With that one point, I wish to exist within the friends, to be included in everything that is within them.

This means I have faith above reason, the power of bestowal I tap into and by which I begin gradually and repeatedly to build myself.

Ultimately, every person must perform this inner work because this is what spirituality means: the degree of Bina is higher than Malchut when we strive to think, feel, understand, and perceive according to the higher degree, above ourselves.

I do not ascend by abandoning my place but by building an additional level of perception upon it. It is not about becoming more intelligent or more sensitive; that would only be an inner, egoistic development.

Spiritual development means that I rise above my natural perception and wish to perceive everything through the importance of the friends.

We must remember that all the degrees and all the states already exist in reality; we need only make the effort to enter them.

I bring myself to the degree of faith, the degree of Bina, meaning that those who are outside of me, the group and the Creator, become more important than myself. In this form, I begin to see, feel, and hear what occurs within the friends and not within me. And this relation, this orientation toward what happens in others and not in myself grants me a spiritual sensation.

If I were to feel only what occurs in the friends, I would be an angel.

But if I feel myself and am also within the friends and within the Creator, perceiving and understanding what transpires with them, then I am called a Kabbalist, which is a far higher degree than that of an angel.
Here, one begins to touch the true spiritual qualities.

Above reason means to act according to the desire to bestow, for the sake of connection, according to spiritual definitions—not corporeal ones. In the material world, everyone exists separately; there is no connection. Each one acts for oneself and not for bestowal.

But I strive to establish the state of unity and mutual bestowal, to begin to sense such a reality and to view the entire world through it.

I want to see everyone through different eyes, not my own, but through the eyes of the ten.

And the same applies to my sensations, my heart, my mind; in everything I strive to attain collective perception, to see the world not as a single person, but as a ten.

Because the ten is a spiritual structure, a Partzuf, and whatever is revealed within it is a spiritual state.
[270590]
From the Daily Kabbalah Lesson 9/8/20, “Work with Faith Above Reason”

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A person must understand that they live in a world in which they have no right to anything at all. And if they take something, consume it for themselves for their own sake, then they must pay for it, give it back, repay it, and so on.

Question: And the fact that we break everything, kill, does all that come back to a person like a boomerang? What do you think?

Answer: We will have to pay for all of that on a global scale.

Comment: Remember, Rabbi Akiva said that “the book is open, the hand writes,” and you borrow, as it were, and later you must repay all of it.

My Response: You will have to.

Question: Is that what this is about?

Answer: Yes.

Question: And is it normal to take only what is necessary for survival?

Answer: Only for survival, and if you take only for survival, then you will be able to give it back.

Comment: And it is so, blessed be it.

My Response: Relatively. It is a very complicated matter. After all, nature is closed, integral, perfect. And therefore, our existence within it, in nature, requires that we be really careful and completely dedicated.

Question: How, then, can we achieve harmony with nature?

Answer: Only if we manage to unite with nature and achieve the ability to give in the same measure that we take. Then we will regulate how much to take and how much to give.

Question: But aren’t we, in principle, constantly moving toward that in one way or another?

Answer: I hope that someday we will.

Question: Why haven’t we been given the ability to understand and feel all this? We just take things from nature without concern.

Answer: But we are moving toward it. It is a development, the gradual development of nature from the inanimate onward.

Question: So we must come to the point that I cannot just take everything as I want. And certainly not kill, steal, and so on?

Answer: Of course.
[349674]
From KabTV’s “News with Dr. Michael Laitman,” 11/3/25

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