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

Daily Morning Lesson: November 26, 2025 

Part 2: Live broadcast with Rav: 

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #36

Reader: Hello, we will be reading Baal HaSulam, the Introduction to the Study of the Ten Sefirot, Item 36.

Reading: (00:18) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #36

We learn from the Tikkuney Zohar that there is an oath that the light of mercy and love will not awaken in the world before Israel’s works in Torah and Mitzvot will have the intention not to receive reward, but only to bestow contentment upon the Maker. This is the meaning of the oath, “I adjure you, daughters of Jerusalem.”

Thus, the length of the exile and affliction that we suffer depends on us and waits for us to merit the practice of Torah and Mitzvot Lishma. And if we only merit this, this light of love and mercy, which has the power to extend as in the words, “And the spirit shall rest upon him, the spirit of wisdom and understanding,” etc., will immediately awaken, and then we will be rewarded with complete redemption.

It has also been clarified that it is impossible for the whole of Israel to come to that great purity except through the study of Kabbalah, which is the easiest way, suitable even for commoners.

Conversely, while engaging only in the revealed Torah, it is impossible to be rewarded through it, except for a chosen few and after great efforts, but not for the majority of people for the reason explained in Item 22. This thoroughly explains the irrelevance of the fourth and fifth questions in the beginning of the Introduction. 

M. Laitman: Meaning, we have but one small possibility in which we will try to open the connection that there is between the whole of Israel and the state of the Gadlut of reception, the reception that is disclosed to us and clarified to us, unless we engage in Torah and commandments. Whereas in the way of Torah and commandments only, the only disclosed Torah, one cannot be rewarded except for a chosen few, and after great efforts. But not for the majority of people, for the reason that we have a lot to do before we reach these things. 

Question (Tel Aviv 1): (04:05) What is the revealed Torah? 

M. Laitman: The revealed Torah is that which reveals to us the upper force in a revealed manner.

Student: And why is it that only a chosen few can reach the destination through that path? 

M. Laitman: We need to accept it as it is written and put forth labor and effort, also in the same form that the Kabbalists write for us; and then we will see what else we need to engage in.

Student: What is the difference between the revealed Torah and the study of Kabbalah, where one is the hard path, one is the easy path? So, what is the difference here, what makes the revealed Torah so hard compared to the wisdom of Kabbalah, which is easy and accessible to anyone of Israel? 

M. Laitman: The revealed Torah is called, the study by which that oath is revealed to us – I have sworn you in, sworn you in, sworn you in the daughters of Jerusalem and so forth – that's in relation to that question. But the exile and suffering are extended and they're lengthy the way they are that we suffer in. And whoever wants and has a desire in his heart to reveal his place in creation. This person will yearn to reach Torah Lishma for her sake, and that is actually the only way to reach the connection of Torah and commandments. And then when we reach that, as it is written, And then the spirit of Ruach and Bina is revealed to him. Meaning all the great light is revealed to him; not at once, but already along the way it begins to, the light begins to be revealed in him, which leads him to understanding the essence of Torah, altogether. 

Student: In what way is it more correct for us to do this? 

M. Laitman: That is something we'll talk about.

Reader: (07:40) He writes that, If we only merit it, the engagement of Torah and commandments Lishma, the light of love and mercy will awaken in the world. So what does that depend on, us meriting it? 

M. Laitman: That we should engage in that which the Kabbalists recommend to us. 

Student: And what is that light of love and mercy that will awaken in the world? 

M. Laitman: For us to ask for this light to shine for us.

Student: Our concern, should it be for the world?

M. Laitman: Our concern needs to be for the Creator, where His light will be revealed in all the worlds.

Student: But I'm asking with respect to humanity, the world but I mean humanity, do we need to be always directed towards them? 

M. Laitman: There's something in that, but it's not that; we don't have the power or the role for us to be able to truly stand before the Creator and demand His light to fill us and shine through us upon all of humanity. 

Student: Our work in the Ten, is that sufficient so that what the Creator reveals to us will be poured out into the world? Or do we need to see a complete process here where, at the end of it, the concern is for humanity? 

M. Laitman: Both. We need to be connected to all of humanity and pray, and ask for the revelation of the Creator to all of humanity. And eventually, we need to merit the revelation of the Creator within humanity. 

Question (Petah Tikva Center): (10:24) He's being precise here in saying that only through studying the wisdom of Kabbalah can you reach it.

M. Laitman: Yes? 

Student: The question, in our situation, is there a danger where we can fall only to that state of the revealed Torah?

M. Laitman: I don't think that there is a danger to fall here. The Creator cares for us, meticulously, and He won't allow for us to fall to that extent – let's put it that way. But nevertheless, we need to see what we're learning now as well, what our role is, and where we need, accordingly, to be cautious. 

Student: And what he says that the study of the wisdom of Kabbalah, in the Introduction to TES. Is he talking about TES itself, The Study of the Ten Sefirot?

M. Laitman: I wouldn't say it that way. All together, it's to turn the force of wisdom of Kabbalah towards us is what we need to try to aim.

Question (Kyiv 1): (12:29) Here, Baal HaSulam writes that each man of Israel will not be awarded with, if they're not awarded with studying Torah Lishma, then troubles won't stop in the world, because the light isn't passing through them to the world. So, in these past years, we related differently to the world, and dissemination and so on. So, the question is, how to relate to the people of Israel as those who need to receive the Torah Lishma? Who are those? 

M. Laitman: Those who sit in our lessons now, we want their help in attaining the purpose of creation. 

Question (W Turkiye 7): (13:40) What does it mean that the light of love and mercy will awaken only when we merit achieving Torah and commandments Lishma? How do we get there, how do we awaken it? 

M. Laitman: We need to try and reach a way of relating to Torah and commandments so it will be Lishma, for Her sake, in order to bestow, so that all the forces we receive we will connect to them, in order to bestow to all of humanity, and advance this way more and more.

Question (W Spain 1): (14:51) What responsibility do we have as the first generation of the last generation in attaining Torah Lishma?

M. Laitman: We must reach a connection between the receivers and the Bestower.  Accordingly, to raise our deficiencies, our prayer, when we connect all our desires in a manner in which we will raise them to the Creator. 

Question (W Unity): (16:14) When we saw the recorded lesson today, there, you explained that we are ready to become a conduit, conveying the quality of bestowal or relaying it to the whole of humanity. Are we truly ready for that? 

M. Laitman: Ask yourself, scrutinize what you need in order to be that path, that conduit, that avenue through which from above, the light from the Creator comes and expands in all the vessels, it comes to our world and fills us. 

Student: You also said that we need to do it without thinking, meaning, in any case, we are in a Ten, and maybe we don't exactly have to say it in the Ten, but to somehow relate through the Ten as a conduit.

M. Laitman: Yes, that's how it is. 

Reader: Item 37. 

Reading: (17:53) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #37

The third question, which is the fear that one will turn sour, well, there is no fear here at all. This is because the deviation from the path of the Creator that occurred before was for two reasons: 1) Either they broke the words of our sages with things they were forbidden to disclose, 2) or because they perceived the words of the Kabbalah in their superficial meaning, as corporeal instructions, breaching “You shall not make unto you a statue or any image.”

Hence, until today, there has indeed been a fortified wall around this wisdom. Many have tried to begin to study but could not continue for lack of understanding and because of the corporeal appellations. This is why I have labored with the interpretation, Panim Meirot and Panim Masbirot, to interpret the great book Tree of Life, by the ARI, to make the corporeal forms abstract and to establish them as spiritual laws, above time and place. Thus, any beginner can understand the matters, their reasons, and explanations with a clear mind and great simplicity, no less than one understands Gemara through the RASHI interpretation. 

M. Laitman: It means that everything is prepared on the side of the ARI, on the side of the Kabbalists, on behalf of the ARI, on behalf of those who continue his way, and until our times, perhaps we are endless. And you just need to ask what we need to do, in what way, in what format, we needed to, or we need to connect. And be connected between us, in all our small groups, our individual groups that we are in, and some of them we see now. So on our screen, that is what we need to try and do; and then, I'm sure, the light which will shine upon us will grow greatly. And in this light, and by this, we will see all that the ARI wanted to pass along to us.

Reading: (21:37) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #38

Let us continue to elaborate on the necessity to practice Torah and Mitzvot Lishma of which I began to speak. We must understand that name, “Torah Lishma,” why the desirable and complete work is defined by the name Lishma, and the undesirable work named Lo Lishma.

The literal meaning implies that one who engages in Torah and Mitzvot to aim his heart to bring contentment to his Maker and not to himself should have been referred to as Torah Lishmo [for His sake] and Torah Lo Lishmo [not for His sake], meaning for the sake of the Creator. Why, then, is this defined by the name Lishma and Lo Lishma, meaning for the sake of the Torah?

There is certainly something more to understand here than the aforementioned, since the verse proves that Torah Lishmo, meaning to bring contentment to His Maker, is still not enough. Rather, the learning must be Lishma, meaning for sake of the Torah. This requires explanation. 

Question (W Moscow 6): (23:41) Why don't we have the power to make the light shine through us to the world? 

M. Laitman: We are just learning how to start thinking right, who to be connected with, how we should unite with each other, and so on. Now it will be more visible. And we need to connect between us – we'll see this later on, and soon. But the question, the question is correct. We'll see what way we need to connect between us later. 

Question (W Turkiye): (24:21) Regarding the previous item, where it mentioned the light of love and mercy that needs to awaken. What signs can we see even now of that light being revealed in us? How is it expressed? 

M. Laitman: That we will see, we will discover, we will connect to one another more, and the summation or the summary of our connection is what we will be able to come with to the Torah. And open it up by that and begin to understand what it speaks of. 

Question (W Heb 1): (25:33) He says that you need to study Torah for the sake of the Torah, and that it's not sufficient to bestow contentment upon the Creator. What does it mean to study Torah for the sake of the Torah?

M. Laitman: We read that, we all connect and we all activate ourselves in a direction in which everything opens towards the Creator. And we invite upon ourselves His force, His light, and then in this way we come to a connection with Him and can through us receive His light and illuminate it to the world. 

Student: Do we need to think about it, that we're studying and connecting for the sake of the Torah? 

M. Laitman: Yes, of course, of course. We need to think about that in advance: Why I'm opening the book, why I'm studying, why I need such friends, etc. This is all in order for me to have a connection with the Torah and be able to, from it, receive forces. 

Student: Is the Torah like a living thing, responding to a person's intentions? 

M. Laitman: The Torah is forces that operate upon us, and we operate upon it, and that's how we reach our purpose.

Question (W Spa): (28:15) How can I understand when I'm tired or spiritually satiated, in a sense, and the study itself doesn't allow me to advance, to understand it? 

M. Laitman: It could be that the study is showing you precisely those places that you're not capable of connecting with through them with your friends. But that does not mean that it's some kind of barrier of sorts, rather it's just along the way so that you will be able to try and give this a special force, a special connection with the friends. And thus we are already in a state in which we overcome this difficulty, this question, and through us, on the way, is the revelation. 

Question (Turkiye 1): (29:50) How to open the right connection in the Ten, how to build the proper connection in the Ten? 

M. Laitman: The best connection in the Ten to open is when we pray, the whole Ten. That this connection is, will disappear, it will help us be connected and feel our opposite state than what was before.

Question (Moscow 3): (31:09) What things are we forbidden from discovering, revealing in our inner work and with our work in the world? 

M. Laitman: We don't yet have such things that we're not allowed to reveal, that's why we don't know them. And when we will know them, then we'll observe in what way I am revealing the connections between us. Whether everyone is in a light of mutual help towards one another, which is the most important thing, and for us to use this correctly. 

Question (W MAK 167): (32:11) How can we direct ourselves towards studying Lishma, for her sake? 

M. Laitman: Continue, continue every day, every day, be with us in these lessons; then you'll succeed.

Question (W Rus): (32:41) In past lessons, we've learned that the wisdom of Kabbalah, the Torah, is revealed through reflected light, that is work above reason. So, what are the conditions for working Lishma within reason? 

M. Laitman: Reason is your regular intellect, your regular relations towards the Torah.

Student: My regular inclination, is that enough to be called, work? 

M. Laitman: Absolutely not enough, by no means. What in the wisdom of Kabbalah is called the necessary sufficient condition is something we need to discover and attain. 

Student: So, the work called, Lishma is entirely above reason, it's not possible to make corrections within reason. 

M. Laitman: For the time being, there isn't.

Question (W PT 23): (33:58) How does the Torah, Lishma, manifest in our work? 

M. Laitman: We want all our inclinations, all our connections, altogether will be like we are extending the force of the Creator. The Creator is concealed, He is in the world of Atzilut. And we want to extend His light, His force below that on all the created beings. We want to be His representatives, and therefore, let's think about this together. This is truly, truly standing, constantly, in the willingness to fill us and spread all over the world.

Reader: (35:28) What is the role of a representative of the Creator in this world? 

M. Laitman: To extend the presence of the Creator in the world. 

Student: Why does the Creator need an intermediary, a representative?

M. Laitman: No, we are lacking the vessels. We need one who explains, one who enforces us, strengthens us, one who brings us closer – we need supporters.

Student: How can I contribute to the Creator, in what? How can I assist the Creator, if that can be said? 

Student: As you ask from Him, specifically for His forces of bestowal you want to awaken in you. And then you'll continue to work with them alone.

Question (W Moscow 8): (36:58) What should we do in order to work in Torah, Lishma, for her sake? 

M. Laitman: Be with us together in all the lessons and try to observe all these conditions that we are learning, here.

Student: Can it be said that Torah, Lishma, ultimately defines our place in creation? 

M. Laitman: Certainly, that's the most important. We are aimed to Torah Lishma, for her sake, Lishma. By that, we come close to the Creator since He is the goal, the force that holds all of this in Him. 

Question (MAK 11): (38:12) You said that we don't have the power to bestow upon the whole of humanity, for now. So, do we need to ask for such power? Or should we focus more on the work in the Ten, the work between us? 

M. Laitman: You need to concentrate on the Ten, where all your forces will be in the Ten. And only upon its strengthening, you're willing to invest yourselves with all your might, with all the forces. 

Question (Florida): (38:56) What's the difference between the Torah and the Creator? 

M. Laitman: The difference between Torah and the Creator? The Creator is the force that operates in the worlds, and There's No One But Him. And the Torah is that force which comes from the Creator to the created beings that are in all the degrees. And it is by this force that the Creator activates the created beings. 

Reader: Why do we need to work for the sake of the Torah, and not for the sake of the Creator? 

M. Laitman: We need both this and that. We'll talk about this, about how these things are filled with questions. That's all I can say, but write down and each time we will talk about it, somewhat, until it will stabilize us.

Question (Tbilisi): (40:37) We learn that the more we get close to Lishma, the more likely it is that we will be heard all over the world. So, what do we need to add, quantity or quality, in order to bestow on the whole world? 

M. Laitman: We are missing quality so that the connection between us will be so powerful that we will connect between us. And connect with our source, with the Creator, from which we will be able to receive and take the force. And through our connection with the others pass this force to the whole world. 

Student: Yes, but seemingly it should be simple because what are we giving the world? The force of bestowal, we show it's the source of our bestowal. So the question is, can we simply go and tell everyone about that openly, without appearing foolish? 

M. Laitman: I agree with you and I'm willing to go with you. Sign me up!

Question (W Rehovot 1): (42:03) What's special about our generation that in this specific generation we can study the wisdom of Kabbalah? 

M. Laitman: It's true that we're in a special generation, and we must reach the goal which stands before this generation. And we need to reach being the leaders for this entire generation. And we must be certain of that’s how it's going to happen. That is why we received the revelation of the wisdom of Kabbalah for our generation, specifically, and all kinds of additional forces. We received Rabash, and all kinds of other, the students of Rabash that prepared everything for us. There's no book that is waiting to be published in order to be opened before us. It isn't a person that can say that everything is closed before him, no. If one has a group and the books, he can open them, connections, books, and gradually, he comes to meet with the Creator in the center of creation.

Student: What are we missing now in the Tens to take an actual step forward? 

M. Laitman: We're only missing the force that will push us to the Creator, correctly, that's it.

Reader: Yes, we can continue to Item 39.

Reading: (45:09) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #39

The thing is that it is known that the name of the Torah is “Torah of life,” as it is written, “For they are life unto they who find them” (Proverbs 4:22). It is also written, “For it is no vain thing for you, for it is your life” (Deuteronomy 32:47). Hence, the meaning of Torah Lishma is that the practice of Torah and Mitzvot brings one life and long days, and then the Torah is as its name. And one who does not aim his heart and mind to the aforesaid, the practice of Torah and Mitzvot brings him the opposite of life and long days, meaning completely Lo Lishma, since its name is “Torah of life.” These words are explained in the words of our sages (Taanit 7a): “Anyone who practices Torah Lo Lishma, his Torah becomes for him a potion of death, and anyone who practices Torah Lishma, his Torah becomes for him a potion of life.”

However, their words require explanation, to understand how and by what does the holy Torah become a potion of death for him? Not only are his work and exertion in vain, and he receives no benefit from his labor and exertion, but the Torah and the work themselves become a potion of death for him. This is indeed perplexing. 

Question (Beer Sheva): (47:25) So, we need to reach Torah Lishma, can we reach Torah Lishma in the Ten? 

M. Laitman: Yes, yes, that's what's written.

Student: If so, Love the Lord your God with all your heart and everything. Can you reach that in the Ten? 

M. Laitman: Yes, of course, yes. 

Student: So, where's the expansion towards the whole world, where we're supposed to pass this on to the whole world, not just the Ten?

M. Laitman: Yes. 

Question (French): (48:24) In a previous point, he said that there's no fear in the study, but we remain selfish. So how to make sure we don't approach the study wrongly?

M. Laitman: We enter this way gradually onto the correct path, so, some of our path is certainly incorrect, and some of our path is correct. And between this and that, that and this, we're constantly scrutinizing: Who to connect with, how to connect, what stands before us. And all together, we are advancing, correctly.

Question (Petah Tikva Center): (49:26) I'd like to relate to what Baal HaSulam writes in Item 36. He writes that, Lishma should take place in the whole of Israel, and that the majority of the people need to study the wisdom of Kabbalah for that to take place in them, for them to be able to achieve it. It's a very big demand, so I'd like to understand, what does it mean, the majority of Israel? 

M. Laitman: No, the whole of Israel is those who learn Kabbalah, the wisdom of Kabbalah, and want to reach the Creator. And pray to Him for not to have mistakes along the way, that's what I can say.

Question (Petah Tikva Center): (51:05) What's the difference between using my lack for the sake of a Ten, and using my lack for the sake of all humanity? 

M. Laitman: You need to enact your deficiency towards all of humanity, and also your deficiency towards your Ten. And to try to connect between them as much as possible, and to see in this the actual implementation of the MAN, of your prayer. And that is what you expect to raise up and spread before the Creator. 

Student: There is a difference in my attitude with respect to my lack if I use it for humanity or for my Ten. I place my lack under the Ten, so they receive some outcome from my lack, but with respect to humanity, I'm their upper one, I'm above them, so there is a difference in how I use my lack?

M. Laitman: Yes, I understand you. The question is correct, but if you continue, you'll scrutinize it more, and accordingly, you will be able to turn to the Creator more.

Student: The Creator gives everything? 

M. Laitman: I need to say goodbye today. 

Reader: Perhaps before that, how do you summarize this lesson we just had together? 

M. Laitman: We advanced in the introduction to TES, and I'm actually feeling that all in all, our friends are in some correct movement, so we'll think about when else we will meet, and we will see.

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Reader: Thank you, Rav. We'll meet again tomorrow in the morning lesson, and now let's summarize together the lesson we just received. Please.