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

Daily Morning Lesson: June 9, 2026

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

Student: Hello, friends. We are after such a strong lesson. We want to go to the preface with the Rav, studying between friends. We heard from the Rav in the lesson: somebody decides that they want to be influenced from society, that they were influenced by the inner force of society, and receives things that you don't even know where they came from, and that these things even exist. So, let's decide to be affected by our sacred society and go deeper into drawing the light that reforms. We have a great opportunity now, when we're all together, when we built the vessel of the connection between us in the previous lesson. Now let's concentrate on drawing the light, with a clip from the Rav.

M. Laitman: (01:13) Study of TES or Zohar — yes, when you read those books, and you want the force of correction from them, that's it, nothing more than that, in a naive, simple manner: I want this to correct me. Where is this light, this water that will come, that I'll be like in a shower under the water, under this radiation, like that, in a simple manner? And from these efforts, you will begin to receive this sensation that it's truly having an effect, that it's really coming. You could say that this is an imaginary delusion, something like that—it doesn't matter. Let it remain that way for now. That claim can be made. But, start receiving from that, and you will start receiving new discernments from that. You will begin to see the text as see-through. You will suddenly begin to see through it; it will take you in, towards forces and discernments which are more inner. These words—behind them, there's this volume, this breadth, and there, you can feel all sorts of phenomena. But in the beginning, I just wanted it to influence me, I wanted it to take me there. 

Student: Yes, I wanted it to take me there. So, soon we're going to enter the lesson with the Rav, where we want that everything the Rav is going to tell us about, we want it to take us there. The Rav's lesson that we're going to enter is 38 minutes, and we'll remind ourselves that we're actually hearing a course by the Rav. It's actually in order—either 10 lessons, or—in lesson number 2, in the third part of it. We started this process; let's do like a quick recap, just organize the picture of where we are, and from there, we'll go into the Rav's lesson. So, till now, we actually talked mainly about—sorry—the four phases of direct light. We have phase one, two, three, and only in phase four, here at the end, we really have the complete will to receive.

Meaning, the vessel that we call the created being—it's also called Malchut—it's the actual will to receive. As opposed to all the previous phases, this is a desire; we even say that it's independent, because it's on behalf of the created being. Also, phase one wants entirely to receive, but it's a desire that the light, the pleasure, controls it. The vessel isn't apparent here, yet. 

Afterwards, phase two wants to bestow, and phase three has the will to receive and the will to bestow; only then, phase four, in the end, makes the decision that she wants to receive. And this is the final vessel, the will to receive. This is the state where the Malchut is filled with light—that's all she wants, she's filled with it. It's the Malchut of Ein Sof, or the world of Ein Sof.

And here we reach a next state: that the next feeling that awakens is called shame. What is shame? It's the delta, the gap between the root and phase four, meaning the complete contradiction between the will to receive and the will to bestow. This will to receive in phase four is not in the Creator; it's something outside of the Creator. That's why it's called creation, that's why we say it's an independent desire. 

So, as opposed to the first three phases, there's a new desire that is yearning for the pleasure on its own behalf — not like in phase one, which is also the will to receive, but on behalf of the light. And this feeling of the will to receive compared to the will to bestow of the Creator—this polarity, this delta—is called shame. This causes the created being, the Malchut, to drive out all the light outside of her. It remains completely empty, and this is what we call restriction. 

From here on, we go to a new state, a new stage—the moment Malchut drove all the light outside of itself and went through the restriction. Now she says, "I'm willing to receive only if it'll be in order to bestow to the Creator; only in order to bestow." And this brings us to a completely different calculation. 

Here we have a vessel that has an intention to bestow; we call it the screen. And now the screen can already work in a completely different way with the light. The light that comes to the Malchut is called direct light. And now the Malchut will check how much it can really use its intention to bestow. And the intention to bestow, this attitude, the relation of the created being back towards the Creator, this is what we call reflected light. And according to the measure of the reflected light, the Malchut will let itself receive pleasure, because it will be in order to bestow.

This measure, where it can get the pleasure, that's called inner light. And the part that remains empty, that also receives some kind of illumination—but not as the inner light, but rather as the surrounding light, which, as we've stated, is here on the outside. So, this is already a structure called Partzuf. The moment we have a vessel with a screen that knows how to discern how much I'm about to receive in order to bestow, and I divide myself into a part that can bestow, which is called the Toch, and the part I can't receive, called the Sof, this whole calculation I do in what we call the Rosh of the Partzuf. 

Now there's already a created being that has a structure called a spiritual Partzuf, and from here the Rav keeps going. So, we'll go into the lesson. The Rav starts from a part of questions and answers, but this is the context, so let's go in there together; and whatever the Rav's words, we want them to take us there. Good luck.

Question (Petah Tikva Center): (09:08) What is the difference between reflected light and surrounding light?  

M. Laitman: You don't need that now. Guys, you only need to know the order of these actions now. If you want a bit more, go into the books. So, I'm asking about the actions, not why or how. We don't have time for this now, but if you want, after these ten lessons, we'll keep going. If it's up to me, we'll keep studying till the end of correction.

Question (Petah Tikva Center): (09:42) Does it mean that the development of Malchut takes more time than the other phases?

M. Laitman: Except for Malchut, there's nothing else; we're only speaking about Malchut. Malchut of Ein Sof. That same desire goes through the restriction, then it works with the screen. That's the only Malchut we're talking about. It's the only created being, and except for that, there's nothing. Afterwards, we'll learn how it divides into five worlds, and souls, and whatever you want. Anything you can give it: names, parts, ghosts, spirits, angels, people, animals, whatever. It's all in Malchut, and it's cascading into lower degrees afterwards. Everything is in Malchut. This is the created being; except for this, there's only light, called the Creator. That is it.

Question (Petah Tikva Center): (10:39) It's not clear to me what the difference is between three and four—between Malchut with the screen and the rejecting Malchut.

M. Laitman: Malchut just stands there before the coupling by striking.

Student: So, with the screen, she still doesn't reflect the light? The light doesn't come, or...?

M. Laitman: Not yet. It later on starts calculating. You can divide this into many more stages, but I'm trying to speak in general.

Question (Petah Tikva Center): (11:16) If everything is according to Malchut's desire, why can't she receive all of the light from the Creator?

M. Laitman: Because of the desire. If it would come from the Creator, she could truly receive in order to bestow, like she was receiving in phase three. She got all the light in phase three in order to bestow, but again, it's a desire that came from the Creator. Here, the light itself... I'll give the solution. The desire to bestow comes from the Creator to the extent of phase two. Malchut wants to receive in phase four. Meaning, the desire to bestow from the Creator comes to the same extent as the will to receive in phase one that He created. One against the other. The correction of the will to bestow comes from the Creator only in the height. 

The Creator created a will to receive in phase one. Against that, He gave the will to bestow in a certain intensity, against phase one. That's already called phase two. But phase four—there, the will to receive doesn't come from the Creator. It comes, supposedly, from the created being, and then the will to bestow from the Creator can't correct all the will to receive.

So, it turns out the will to receive is much greater than the correction that comes from the Creator by the light. So, it turns out that Malchut can only use a small part of it. There are a lot more things to say here, but all in all, that's the answer. The will to receive is from the created being, and it's bigger than what it got from above. And why? Because the created being still doesn't have an ability, the forces, to demand such a big correction. Because the created being is still very close to the Creator. 

Still, there's a feeling of the Creator. There are infinite lights. We will learn later that this was the reason why the created being descends from the degree of Ein Sof to the degree of this world—that here we're completely in concealment. We don't feel the Creator in order to develop in us a desire for correction, for a demand for correction. Here, Malchut doesn't demand the correction; as much as it receives, this is what it works for. To the extent that she expands, she moves away from the Creator, and her desire for correction will be greater—to such an extent that she'll start demanding and getting a correction on all phase four. If Malchut won't move away from Ein Sof till this world, till this day against it, then it won't be able to ask for the correction on the desire in her. 

Meaning, you can't be in Ein Sof, perform a restriction, and ask for a correction on all her desire. She's too close to the Creator. And the descent to our world, entering the concealment, helps her demand this correction, and then it's revealed.

Question (Petah Tikva Center): (14:57) How can Malchut measure the size of the inner light that she can receive in order to bestow?

M. Laitman: We'll learn that later. We didn't even learn all the inner structure of Malchut. We'll go to that in a minute. More questions? Okay. So, yes. Next stage.

Question (Petah Tikva Center): (15:37) Why is it called Malchut?

M. Laitman: I said, it's called Malchut, or kingship, because there's a control of the will to receive. It's like a king. It's ruling over the will to receive.

Question (Petah Tikva Center): (15:53) From where does the screen come?

M. Laitman: The screen comes from the will to receive that wants to reject the light and not receive it if it comes. It's a force of resistance against the will to receive. That's one screen. The second screen, that is created from it, is to work with the light in order to bestow. We'll get there. Then we'll talk about the four phases, and we'll understand it a bit more.

Now, we need to measure Malchut. What's in her? So, again, going back to the same drawing. From the Creator comes light. He builds a vessel that receives it. From receiving the light, also the qualities of light, so he wants to give. Then he comes to a compromise, receives a bit because he wants to give. 

Then he decides that he just wants to receive everything. When it wants to receive everything, what happens? Let's go back here. When it wants to receive, what happens? It receives light that comes to it, to the desire. Receives the light from the previous phase, from phase three. If this is four, three, two, one, and root. Receives the light from phase three, when it was filled a bit. From phase two, filled a bit more. From phase one, filled a bit more. And from the root, filled a bit more. And the light of itself also. Why? Because in the end, he receives the light from Ein Sof, from here, from the Creator. The light that goes through all phases. If the light won't go through all the phases, this desire, phase four, won't be built.

So, the light that goes through phase one takes the qualities of phase one, goes to phase two, takes the desire of phase three, until it builds phase four in this way. So, in phase four, there are all the parts from all the previous phases: root, one, two, three, four. Phase four itself, Malchut, phase four, includes root, one, two, three, four inside. And in the fulfillment against it, from every phase.

So, there's a light of root, light of phase one, light of phase two, light of phase four— meaning phase four that receives from the Creator from all these phases itself, from its will to receive, is incorporated from all the previous phases. You could say that the phase of root is what you have here, a bit. Phase one, you have it here; phase two, phase three is here; and phase four is there. But before phase four, all these previous phases are called the four phases of direct light. And these phases in phase four are called the degrees of coarseness. What does coarseness mean? Phase four is the will to receive, it wants to receive for itself, to enjoy itself. It's an independent desire, not that the Creator created it. It feels on its own that it wants to enjoy from the Creator. 

So, in that desire to enjoy, there are five degrees. The weakest degree is root; the bigger desire is one, two, three, and the strongest desire that was already created in the end is the desire of phase four. 

Meaning these three degrees that built phase four are four discernments in the direct light, that's the light that came from the Creator. But in phase four itself, all these degrees imprinted their nature in the will to receive, the will to enjoy; and in the will to receive you get five degrees of desire, from the smallest, more and more, until the biggest desire. 

M. Laitman: (21:58) That's why, when the desire gradually came to phase four, then here the first restriction took place and not before it. Here is where the restriction took place. What did we learn from all this? That Malchut includes her five parts, called the five degrees of coarseness. And we'll learn a bit more that this Malchut that is filled with coarseness, is filled according to its own desire. If I want to eat and I get a piece of bread, so, I'm enjoying it. If I don't want to eat so much, let's say after a nice portion, but I still have some desire—that same piece of bread, I'll get very little pleasure from it.

Meaning, it all depends on the desire. The light is the same light, but according to the size of the desire, the pleasure in each and every part is a different pleasure. Clear? Where the desire is bigger, the pleasure will be felt more. If there's a small desire, the pleasure will be felt less. So, it turns out that in Malchut we have five degrees of coarseness, and there are five types of light, five types of pleasures. Clear? It's like with us. If so, what comes later is that Malchut drives away all the lights.

It makes the first restriction, and then Malchut says, I will work with the screen. This is the screen. And inside Malchut, we say, there exist five parts of the desire: Shoresh—root—one, two, three, four. So, it follows that the screen that drives away the light that's coming is actually driving away five lights. It drives away a small light that comes to Shoresh, the root. It drives away a bigger light, the light felt in the first phase. And a bigger light still, that is felt in phase two. And an even bigger light, felt in the third discernment, the third phase. And an even greater light, felt in the fourth. 

So, we have five lights coming, yes? The five lights of direct light. And so, they all return, but they arrive as one light. They arrive as one light—I should still write this down. As one. But Malchut, using the screen, distinguishes five different lights, and then it creates five returning lights, reflected lights. 

M. Laitman: (26:29) So, it follows that the screen isn't a single screen. There are five screens, or five degrees of the screen. For each pleasure, there exists a specific screen. Small pleasure comes to the discernment of the root, Shoresh, and a small screen needs to reject it. But if it's a bigger pleasure, phase one, the screen needs to reject a bit more, and so on. And so, everything that exists divides into five parts. Inside the vessel, we have five parts: the five parts of the vessel. And before that, there's also the five parts of the lights. And if the vessel is divided into Panim, Toch, and Sof—meaning the inner part—or rather, the vessel is divided into Toch and Sof, the inner part and the end part: this part receives, and that part doesn't. Then it's divided this way.

The discernment of Shoresh receives a little bit—and a bit more, a bit not. Let's say this part receives, and all the others she can't receive. Phase one receives a little part, receives a part for one, two, three, and four. The vessel receives in all the discernments a little bit, and in all the discernments, it also doesn't receive. 

So, it follows that we actually have a Partzuf, which receives. It's a completely different structure. It has five parts of the Rosh, the head. That's what I drew here: root, one, two, three, four. This is all called the Rosh, the head. Then we have the screen standing at the Peh, the mouth. Then we have the five parts in the Toch, the inner part of the Partzuf filled with the light. Let's draw them: one, two, three, four, five—also Shoresh, one, two, three, and four—which receive the light. And five more parts, these parts, which don't receive the light: also Shoresh, root, one, two, three, and four. This place we call the Tabur, the navel, right? And this part we call the Sium, the ending.

And you can see what happens here. The light enters. It reaches Malchut itself. This is all Malchut. This is Malchut and these are the parts that come before Malchut. From the Creator, the light comes through these five parts, like here. It reaches Malchut except here, Malchut, I draw it with the screen already restricted. 

So, Malchut rejects all of the light as it is. This is direct light, and this is reflected light. And then she makes a calculation: how much can she receive—take from each and every light—receiving it in order to bestow? Like in the third discernment if you recall. And she makes this calculation, and it turns out she can receive 20% of the direct light. And then she fills herself. And so, here we have five inner lights. And in the Sof, the end part of the Partzuf—this part we called the Toch, the inner part, and this is the Sof, the end part—in the Sof of the Partzuf, we have five empty spaces. Questions? Don't be afraid of confusion. Even if we took it much more slowly, you would also get confused. That's the way we learned this. It all settles later. Yes?

Question (Petah Tikva Center): (32:12) How does the root participate in all this process if it doesn't have a will to receive?

M. Laitman: The discernment of Shoresh—that's the representation of the Creator in the created being. Later, we'll learn that there is a will to receive in it also, yes. But it works in the created being as the will to receive as well. Good question.

Student: You drew, in the drawing below, five types of light and Malchut, right?

M. Laitman: Yes.

Student: And on the left, something doesn't work out.

M. Laitman: It doesn't work out for you, where Malchut exists? Malchut is here. Malchut is here. This is Malchut, all of this. And here? This is Malchut from Peh to the Sium. It's all Malchut. And the rest? Above Malchut. It's what is called the Rosh, the head. The Rosh does not belong; it's not part of the vessel. The Rosh does not belong to the created being. The created being has only the will to receive, the will to enjoy.

But because the Creator starts playing with me now in such a way where He gives me His own qualities—if He didn't give me His own qualities, I would receive without any Rosh, without any head. You see? No calculation here, in phase one.

What is the difference between phase one and phase four? That phase four receives also without a Rosh, but it receives all the light that comes according to her desire. Here, it's the desire of the Creator in phase one, and it receives. And here, it's the desire of the created being which receives. But after receiving, now he has calculations: how much to receive, how much not to receive — for the sake of the Creator, for my own sake, and so on.

These calculations he needs to make before reaching the actual application, the implementation of reception itself. And so, this part exists before the vessel, before the desire itself. It needs to measure, it needs to decide. That's why it's called the head. And also, this is according to how we're built—our head and all our organs. We'll later see where all our organs are.

Organs are here, all the worlds, where everything exists within this Partzuf, the whole of creation; and we'll get to understand and know ourselves and everything around us.

Question (Petah Tikva Center): (34:41) So, in the lower drawing here, we separated the Toch. 

M. Laitman: Correct, this is separate. This is called the Toch, this red part, and what's here is the Sof. 

Student: Also, in the phase one, two, three, there's Toch and Sof?

M. Laitman: Correct. If I take, in this drawing, this part of Toch—the root, let's say—from Toch and the root from the Sof together, they will constitute this discernment of Shoresh here. This is, for us, let's say, this is the Toch, the empty part is the Sof; it doesn't matter how you divide it. I have a stomach, right? I'm sitting opposite you. You are the host. You give me five dishes. I don't make any calculations about that. I don't want anything. Why should I owe you anything? All sorts of calculations. 

Now you begin to beg, to cry: Look what I made for you, do me a favor. You begin to pressure me, and indeed, so much so that I begin to feel that perhaps, if I eat a little bit, maybe I'll do it as a favor to you, right? So, I need to calculate, to measure how much I can eat. If I just, you know, just jump at the food without any calculation, then it doesn't mean that I'm doing it for you. I need to play, I need to be—it's the truth. That's how we do it. But this is on the condition that the host implores me to eat, eat, eat, eat. If he doesn't tell me, and I just come to you, and you say, "Oh, why did you come? I was just about to sit and eat. What are you doing there? Sit and wait." That's a different game. 

But first of all, I'm talking about the host who wants to truly delight me. How can I do that without me getting harmed? So, first of all, let's think about how not to be harmed, yes? Because we are the egoistic will to receive, so we play this game. If you come without the food, it doesn't matter what kind of relationships you have with the other. Everything happens with these laws, which exist in corporeality, in our substance. You can learn about the psychology of the upper one, from which we come, in all of our behaviors. 

So, I need to take into account this calculation with regards to the host. I make this calculation. This is my Malchut, so I make a calculation to see how much I can fill myself not in order to delight myself, not too much, but with the power to pause, to stop myself, to show the host that I'm eating only for him. So he doesn't think that I'm enjoying him for myself, but rather that he understands that I'm doing this for him, because the moment I do it for myself, it's done.

Student: So, the moment I start receiving, then I'll stop?

M. Laitman: The moment that I feel, in the calculation in the Rosh that if I take another bite—and this won't be with the thoughts of Him, but I'll just simply feel my own pleasure only, without any connection to Him—then it's forbidden for me to take. These are all the calculations made in the Rosh. So, in the Rosh, there needs to exist all the information. We will learn in the next lesson about the records. In the Rosh, all the information should exist about all things, all the forces, the Creator, and created being, everything that happens here, what the Creator wants. In short, this is the interface between the Creator and the created being. In the Rosh.  

Question (Petah Tikva Center): (38:25) So, in the end, this is also from the will to receive?

M. Laitman: Ultimately, yes. Bestowal, seemingly, from the will to receive. And of course, other than the desire to enjoy, the created being has nothing. Other than the Creator, there's only the desire to enjoy, the desire to receive. And even if you want to perform some acts of bestowal upon the Creator, they also come from the will to receive.

Student: It never changes?

M. Laitman: It changes. There will be the desire to receive in order to bestow. The desire to receive will remain always, because this is the matter, the substance that the Creator created with His light. The light is the desire to bestow. So, yes, it created the desire to... The Creator is the desire to give, and He created the desire to receive. We can't escape that, but you have to understand that if I use my will to receive to give Him pleasure, it doesn't matter that I'm the will to receive; I give Him pleasure. By my action, I'm His equal. He depends on me. Why?

His lack is primarily to give, and it precedes everything. He created me because He wants to give. I can play with His desire to give. He enjoys giving. Can I toy with that desire to give Him pleasure? And if I think only about that, then I'm giving. I'm not receiving. 

Student: It's like a war. 

M. Laitman: It's an inner war, of course, a person's inner war. And it's impossible to conduct unless we receive light from the Creator, you see? Now we're so smart, intellectual, as if we can do it. When we learn a bit more, we'll truly feel who we are and what we are: that we are in the very worst place, and we have no connection to the Creator, and we don't want to think about Him nor give Him anything. And how can we create in us the desire to truly give to Him? It's only from here that we can learn how this is done. 

There's a vessel that wants enjoyment. It doesn't think about the Creator at all. Yes, phase one. She doesn't think about anything. She only wants to enjoy. From where does she suddenly want to give to the Creator? Because the light in her began to give her the qualities of the Creator, the sensation of the Creator. And therefore, until we cause the light to come and give me the sensation of the Creator—the feeling of the giver, the feeling of the host—I will never have shame. I will never reach the restriction. 

Meaning, our goal through the study is to reach the feeling of the revelation of divinity. As soon as the Creator is revealed, you are on the horse. Then you understand who you are—what kind of garbage. And then you understand who you need to ask for power, to give you the power to bestow. From His presence, you will receive the power to bestow. But without the opening of the eyes, without seeing the Creator, it's impossible to achieve. 

Then, according to your demand, you will begin to receive corrections. And according to the corrections, that you will want to bestow to Him, you will want to bestow to Him. You will be able to receive in order to bestow and to receive in order to bestow. That is called an act of reception of Kabbalah. It's the act of a Kabbalist. That is the whole system, the method of Kabbalah—reception, in Hebrew—how to receive from the Creator. That's why he's called Mekubal. And only the Kabbalists know this.

Question (Petah Tikva Center): (42:20) So. by the actual study, we're drawing the light that corrects us?

M. Laitman: By this study, yes. If you take the Preface to the Study of the Ten Sefirot, you will read that there. We read that already, right? Last time, no? We read it? Don't you have at least this book, something? He writes in the Preface to TES—the Introduction to TES, rather. He writes in 165. He writes 75, 175. Accordingly, you should ask: why did the Kabbalist obligate every person look, every person—to study the wisdom of Kabbalah? There's a great thing in it, which is worthy of publicizing. There is a great remedy for those who engage in the wisdom of Kabbalah, even if they don't understand what they learn. 

That's why you don't need to be afraid of not understanding. It has nothing to do with how much a person understands. He can sit for a year here, a whole year, and not understand even this lesson, this whole year. It doesn't matter at all. The outcome doesn't rely on the intellect. And that's what he says: that

 even if they don't understand what they learn, because of the great desire to understand what they learn, they awaken upon themselves the lights which surround their souls. Interpretation: because each person of Israel is promised to attain all these wonderful attainments which the Creator thought of in the thought of creation with which to delight all created beings. But one who isn't awarded in this incarnation will be rewarded in the next incarnation, and so on, until he merits completing the Creator's thought, which He thought of him, as it's written in the Zohar. And here, so long as he hasn't been awarded with achieving wholeness—meaning the act in order to bestow all these lights are destined to reach him as surrounding lights.

We will learn about these lights called surrounding lights. I already wrote about this here in the previous diagram. So, the meaning is that they stand ready for him, but they wait for the person to be awarded with his vessels of perception, and then these lights will clothe in the qualified vessels he received inside. We learned that the surrounding light—that's all the lights that I can't receive inside—they're still waiting for me in order to enter. And therefore, when he lacks the vessels, meaning the person lacks vessels, we don't have the screens yet, and we cannot receive the lights into us, yes. But here, when a person engages in this wisdom and mentions the names and appellations of the lights and vessels which relate to him, to his soul—as we are now learning, Keter, Hochma, Bina, Rosh, Toch, Sof, and so on. So these lights wait for us with these names. So, as soon as we mention these names of these lights and vessels, then these surrounding lights immediately shine upon the person to a certain extent. They shine upon him without clothing in the internality of his soul. Without clothing inside, they don't enter; they're outside, because the vessels which are qualified to receive them are lacking—no screens.

Although the lights which he receives time after time from the surrounding lights—also a small illumination comes—during the engagement in studying Kabbalah, grace is drawn upon him from above. The grace from above, that's this correction which Bina receives, opposite Hochma, the second discernment, opposite the first. So, grace is drawn upon him from above. What is the grace from above? The desire to bestow, as Bina wants to bestow. And purity. Meaning, it gives him the qualities of bestowal, her qualities of bestowal. And this brings the person close to his perfection, to the goal.

Meaning, the study itself—if it's organized correctly and the person continues studying, it doesn't matter how much he knows—the study itself gradually brings him this correction, where he feels the Creator, the surrounding lights; through that, he will begin to feel them inside, and this will give him this entrance into eternality, spirituality, wholeness, perfection. But other than the study, there's nothing.

The study, it's not in order to learn, it's not in order to know. Even if you don't know it well, nothing, nothing happens there. The main thing is to simply be with the book. That's why, if you didn't learn about, uh, the Gemara, it's written there that many of the great sages prayed to forget what they learned. They learned so much, they knew everything, and it's as if they lost the flavor in it, right? There needs to be some renewal. Everything is almost completely understood, right? Great minds—and they study with great dedication—so they pray to forget, because that's not the goal at all.

The surrounding light awakens according to the desire, according to the investment of the person. One who doesn't have a great desire—and there are some here, but it's not so awful—if he invests against this lack of desire, he awakens the surrounding light. Meaning, the main thing is to put, to press on. That's what you need to do.