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

Daily Morning Lesson: July 14, 2026

Part 2: Baal HaSulam. Preface to the Wisdom of Kabbalah.

Reader: Shalom, friends. We are in lesson number nine, in the second part of the lesson. And we have an intention excerpt, excerpt number three. This is from Shamati.

Reading: (00:25) What does a person need to do to reach love of the Creator? We were given a remedy of engaging in Torah and Mitzvot, that the light in it reforms. There is light there that gives the person a feeling of the substance of separation. And bit by bit, when a person aims to achieve the light of Torah, a measure of hatred to the separation forms in the person, meaning he begins to feel the reason that causes him and his soul the separation and remoteness from the Creator.

Reader: So we're going to enter this lesson. The Rav in this series really put all of the preface into a few lessons. Today it will be very focused. After we looked into the world of Atzilut, the Rav is going to touch on it a bit more, and then go into an explanation of how the worlds Beriah, Yetzira, Assiya were created, and even Adam HaRishon. It's going to be fascinating, right, Aaron?

Student: Yes. It's very good that you read that intention piece, because we will learn about the ascent of the worlds. It's a topic that is not that simple. What's important is to flow with the Rav, to try to draw the diagrams that he's drawing, again and again, the same drawings. There's also some of that in Lesson 8, also again. But the main thing is to remember why we're studying, what we want to attain by this study: the light that will correct us.

Student: And let's write down some questions, and at the end, we'll have some time to discuss what's unclear in what we heard. So let's get into the lesson.

M. Laitman: (02:09) Okay, we'll get right into the body. Any questions? Okay, now, so I am going to remove what I don't need here. All right, let's see how we get along here. All right, after the world of Atzilut emerged, we have ascends. We talked about the world of Atzilut being built from GAR — the upper three.The world of Atzilut was made from GA of Nekudim, GAR of Atzilut, the upper three of Atzilut against the upper three, GAR, of Nekudim. Yes, ZON of Atzilut against ZON of Nekudim. But from ZON of Nekudim, there's a problem here. ZON of Nekudim went through the shattering. Galgalta ve Eynaim and AHP in it connected and they shattered, and because of that, we have Galgalta ve Eynaim and the AHP within them that has Galgalta ve Eynaim in them, and there's Galgalta ve Eynaim within which there is AHP. And AHP — from the intermingling of Galgalta ve Eynaim and AHP, we have four parts in this intermingling. From Galgalta ve Eynaim now ZON of Atzilut is built in Katnut. From the AHP, we know that comes to us only the stony heart that cannot be used. The AHP that has Galgalta ve Eynaim within it can be used. How? If I will not use the AHP part… I'll write it like this: AHP, I do not use it, I'll make a correction so it will simply be silent in me. Then I can use the Galgalta ve Eynaim within it. And the Galgalta ve Eynaim in every place is like the world of Atzilut. So this is like the world of Atzilut, Galgalta ve Eynaim. Now it turns out that there's the AHP, where I have two, three, and four of coarseness, because from the AHP one and root belongs to Galgalta ve Eynaim. So if in the AHP of phase two of coarseness I built something from Galgalta ve Eynaim, this will be called in me like the world of Atzilut that I created in the AHP of two of coarseness. So, I call it the world of Briah. Instead of the world of Atzilut, that's what I call this world. If in the place of the AHP of phase three of coarseness I can build within it from the Galgalta ve Eynaim that are here, in this whole world, like the Atzilut and it, I will call the world of Yetzira. And the same, when I build the AHP of phase four of coarseness, when I neutralize this fourth phase of coarseness, and I build within the Galgalta ve Eynaim a world, being like the world of Atzilut, we'll call it the world of Assiya. That's it. So I get three more worlds here. How do I take them out? I take them out in a very interesting way. From above comes the light, because from below I have Reshimot. And this light... Let's explain this simply. Sorry, this is too much.

M. Laitman: (07:55) I have Reshimot from Galgalta ve Eynaim from which I build the Galgalta ve Eynaim of Atzilut. In the records of Galgalta ve Eynaim that are in the AHP — those records ascend to ZON of Atzilut. And what happens? These records, first of all the finest of records that's in Galgalta ve Eynaim of phase two of coarseness, rises to Galgalta ve Eynaim of Atzilut. And what happens? ZON by this ascends one degree. They want to supply vitality to this record, so they rise one degree in place of AVI. In the place that ZON rose to AVI, AVI also rise one degree, in the place of Arich Anpin. Since Arich Anpin are asking from Arich Anpin, it rises to the place above Atik, and when they're asking from Atik, it rises also higher up, to the Chazeh of SAG. If anyone wants to know to where. And then the ZON of Atzilut, when they became like AVI, truly equal, because the lower one that rises to the upper one becomes like it, then they can give birth to the world of Beriah. And the world of Beriah, because it stands in the place of ZON, stands in the place of the permanent ZON. And then we have — and this is called the world of Beriah. Then we have the raising of the records from the AHP of phase three of coarseness. And then we ask, we ask, we ask for records, from Ein Sof comes the force, and it raises the world of Beriah above, where the world of Beriah in place of ZON, it becomes in place of ZON, and it rises to AVI, and then AVI can give birth to what? To who? The world of Yetzira. So, it turns out that the world of Beriah remains here, and the world of Yetzira stands from the Chazeh of the world of Beriah to below the Parsa. That's the world of Yetzira. And then the same is done, and the world of Assiya is made. This way, three worlds were born in us: the worlds of Beriah, Yetzira, and Assiya. Yes, ask. As much as I can, I'll say here. But yes, this is part 16 in the Study of the Ten Sefirot, the last part of the Study of the Ten Sefirot.

Question (Petah Tikva Center): (11:01) Why did the world of Yetzira come out of the Chazeh of Beriah, and Assiya from the end of Yetzira?

M. Laitman: Okay, it's a question. I'll tell you. This is too much with us, so I will have to draw this differently. First, we will draw the world of Atzilut. Okay, so we can draw it with this. We have, let's say, Atik, Peh, Arich Anpin, Peh, Abba and Ima, and ZON, Tabur, ZON. Now, ZON stands such that Zeir Anpin stands in all of its stature, and Malchut stands here beside it up to the Chazeh of Zeir Anpin. This is Zeir Anpin, and this is Malchut, which stands from the Chazeh of Zeir Anpin. When they ascend together, this is how they remain. They ascend, and here remains the place of Zeir Anpin and Malchut. So ZON that are here, ZON in the ascent — and this is already Abba and Ima, and this is Arich Anpin, and this is Atik. Yes? So, they give birth to the world of Briah. The world of Briah stands in the place of Zeir Anpin of Atzilut. But when the world of Assiya comes out — I'm sorry, this is the world of Beriah, it is against Zeir Anpin of Atzilut. But when the world of Yetzira emerges, it comes against Malchut of Atzilut. And the relationship between Malchut and Yetzira is like the relationship between Malchut and Zeir Anpin. From Beriah Yetzira is like from Malchut and Zeir Anpin. And what do we have here below? Here below there is the place for the revelation of the worlds of Beriah, Yetzira, and Assiya. So, Malchut takes four Sefirot from Zeir Anpin from its Chazeh downwards: Netzach, Hod, Yesod, and Malchut. It clothes upon four Sefirot, and that's why it's called Daat. You know, in books, where you want to write in place of the Hey, we write the word Daat, with a little tip on it. Yes, when we want to say in the place of the Creator our God, we have six Sefirot from Zeir Anpin, and we have until the Chazeh, and below the Chazeh. Therefore, we have Yetzira here, which is four Sefirot, and six Sefirot here below, below the Parsa, which are exactly until the Chazeh, the place of the world of Briah.

M. Laitman: (15:16) So the world of Assiya, when it's born, expands here in its four Sefirot until the Sof of the world of Briah, and six Sefirot until the Chazeh, the place of the world of Yetzira. Below this place, we already talked, it's called the chapter of the shells, or the department of the shells. And above this place is considered the field of Sabbath, the area of the Sabbath. The place of the Klipot is called fourteen Sefirot. Yes, and from here, Beriah, Yetzira, Assiya. This is how the three worlds emerged. And this is the state of the three worlds when they were born. This is the worlds of BYA, the birth of the worlds of BYA, of Beria, Yetzira, Assiya. We have that? Then we have several additions. We have a special illumination from above as well besides from below — an addition.

There's a certain development in the world of Ein Sof called an awakening from Above, Ita'aruta de'Ila'a, or an awakening from Above. And this awakening from Above has several manners. One manner that comes and fills all, and raises all the ten Sefirot, the worlds, to ten Sefirot. That's called the first ascent, the first ascent. And then, from here onwards, the worlds of ABYA were made for us, yes? This is the world of Assiya, this is the world of Yetzira, and this is the world of Briah, and this is ZON. And here is Abba and Ima, Arich Anpin, Atik. This ascent is called Hey, or the five of the sixth day, which means that Adam HaRishon, the world, was created on the first day, yes? And then we have a development from the first day: there was evening, and there was morning, the first day, second day, third day, and so on, until the sixth day. On the sixth day, the ascent of the worlds before the Sabbath begins to happen, because on the Sabbath, there should be the final correction. What is it considered, the ascent of the worlds? A light from above comes, which combines, collects all the worlds, all the souls, everything to itself, to within it. It wants to raise it to Ein Sof. When does this ascent begin? From the fifth hour of the sixth day. If we take the whole sixth day that starts from the evening, from the sunset, from the emergence of the first stars, on the fifth day and the night, so five hours in relation to the night, starts to be the fifth hour of the sixth day. These relative hours — if we were to divide the whole night into twelve parts, so from the fifth part, it's called the fifth hour of the sixth day.

M. Laitman: (19:41) In such a state, there begins to be the ascent of the worlds. This is what's happening with us right now, with the final correction, and the coming of the Messiah, here in our world. We are in this process. So, all the worlds begin to ascend. When they start to ascend, the first ascent on the fifth hour at night, meaning of the sixth day, and then we have the second ascent, which is considered the ascent of the twilight, if you will. This is the first ascent, and this is the second ascent. Again, from the ten Sefirot, let's say, it is considered Bein HaArbayim. Between the — HaArbayim is called, you know, where it's still Friday, but it's already starting to be Saturday. It's like between this and that. You can't really distinguish between if it's Friday or Saturday. It's like this twilight, it's the in-between, it's like the evening and the morning that are kind of intermingled to such an extent that you can't distinguish between them. Then we have another special ascent in which all the worlds rise to Atzilut. What does it mean, to Atzilut? Above the Parsa.If this was this way then a person would reach the final correction, and the whole matter would be okay.

However, something else happened here in the middle. On the sixth day, before there was the second ascent, Adam HaRishon was born. Who is Adam HaRishon? We spoke about how in Malchut of Ein Sof, we have a middle point, where all the discernments we have around it are light. It's simply light that comes and builds all kinds of discernments, until it reaches a state in which it builds the Malchut of Ein Sof, where this Malchut of Ein Sof is a desire to receive. And such a desire to receive that it doesn't know, nor feel, and doesn't want anything, or it can't be impressed by anything besides pleasure.

There's pleasure, it enjoys. There's no pleasure, it suffers. That's it. It cannot feel who the pleasure depends upon, what it depends on, how it's like that. One way or another, to him, everything is how to incorporate himself in this discernment that's above him. If we learn that Malchut of Ein Sof began to feel where the light comes from — the light comes from the Creator, and the Creator wants to give her, and she feels shame — then that part that feels shame performed the restriction and does not want to receive. But there's another part there that doesn't even feel that it did a restriction. It didn't do a restriction. Received didn't receive? It just feels pleasure.

Let's say animals, beasts takes some cat, it just wants to enjoy. That's it. He doesn't understand what bestowal is. He doesn't understand anything. Go teach him.

Meaning, there's such a layer in the desire to receive that it cannot feel the giver. And therefore, it is disqualified from the matter of correction because it can't be corrected if she doesn't feel. If she were to feel shame, or feel some negation from her state somewhat.

But if she just feels either pleasure or none, there's nothing to do here, because the entire correction is from feeling Godliness, from feeling the giver, feeling the landlord, and wanting to be like the landlord, to take care of the shame.

You already can't receive His presence, the presence of the landlord, but somewhat we need to do something. And if you don't feel the landlord, and we don't feel the giver- the pleasure, but just that's before him, but only what, who, and not the one who gave him the pleasure. Then part of the Malchut of Ein Sof is simply disqualified from correction, and you can't do anything with it.

Question (Petah Tikva Center): (24:56) This is the stony heart?

M. Laitman: Yes. If so, then maybe we don't need to correct it. If it's impossible, it's impossible. No. Why do we need to use it? Because it is certainly against the Creator. Just like the Creator is totally, totally bestowing, this part is totally, totally receiving, and only from it, all and all receiving. If I were to feel it and be in it, and I will be it, and nevertheless if from within it I will feel the Creator somewhat, then that is where I really will feel greater.

Whereas in the rest of the things in which I can incorporate, and to want to be like Him, not the one this way and that way. In them I won't precisely be opposed, or opposite the Creator, and then in my correction I will not come to the height of the Creator. Should I repeat, or was that clear? There are many layers in the desire to receive.

In each and every layer of the desire to receive, there's a certain sensation of the bestower; the landlord or the host. The host made a salad for me, fish, meat, bread, fruit salad, all kinds of things. In accordance with what I feel from what He did for me, according to the feeling of the host and how much he loves me, accordingly, there's maybe a feeling of shame, a feeling of gratitude, but I feel some connection with him.

Meaning, where do I feel the host within my desire to receive? I feel him out of it being rooted already inside this desire to receive, something from the desire to bestow, because the desire to receive was built by qualities of bestowal of the Creator.

The light came out of the Creator, from the desire to bestow, and when He started to build this desire to receive, gradually the Creator also — the desire to receive. Within this desire to receive there's something from the bestower that doesn't yet reach the end. Until it's already on the lower layer, you don't feel the bestower whatsoever, and you feel only the pleasure or no pleasure.

So, in all my desires that are above this central point, where I feel the Creator, there's somewhat, some part there within the desire — it goes to desire that nevertheless there's some understanding, an understanding of what the bestower is, what altruism is.

Whereas in this middle point, there's no true feeling of the Emanator, there's no feeling that it can even be such a thing like bestowal, and because of that this place is incorrectable, it cannot be corrected. And the fact that I correct all the rest of the desires besides this central point, I correct it actually at the expense of the Creator. Because He, to begin with, entered inside the desire to receive His desire to bestow. And then in all kinds of variations, all kinds of works I do where I'm already the desire to receive and desire to bestow together.

I scrutinize this is the desire to receive, this is the desire to bestow, this is the quality of the Creator, this is the quality of the Creator being… But because, to begin with, there's in my nature sparks of bestowal, then even if I correct them, I can't precisely reach the height of bestowal, because they're already in me, and I'm not in resistance and contradiction to them. Anything that we scrutinize, we can scrutinize in contradiction, in negation of something.

The darker it is, the more light it will be. The more black, the more it will be white. And if I already have a mixture between black and white, desire to receive, desire to bestow, even if I correct it, I won't reach the degree of the Creator truly where it's only desire to bestow.

I'll reach a state where the desire to bestow in the Creator is mixed already with the desire to receive towards me, to give me. No? All right. All right. It's not too bad.