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

Daily Morning Lesson: June 30, 2026

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

Original Lesson (April 19,2001)

Reader: Hello everyone, hello dear friends. We’re continuing together our study. Soon we're going to watch another fascinating lesson of the Rav on the topic of the shattering of the vessels. The need for the shattering of the vessels, we'll get to know the inner meaning of the shattering of the vessels, how necessary it was in order to lead us to correction so that we will be able to attain the quality of bestowal despite the so-called contradiction between the Creator and the created being; something nevertheless happened between them, and they managed to connect. So, we'll be in readiness.

Student: Yeah, you saw in the lesson when the Rav, in an amazing way, connects every desire with the goal, aims new students towards this goal in such a gentle way. And why am I saying it? Because now, in the preface, we get the whole picture of the spiritual world, how it's built. So, the question is, what are we doing? Where are we in there? The Rav was speaking about the desire tobestow, that we develop from a point, so we develop it by connecting, connecting with the friends, and aiming ourselves towards that same point. So, from everything we've learned, now the Rav will explain what the shattering is, why we even need the shattering, why without the shattering you can't reach the correction. So, it's something huge, and think of where we are in this. How will we reach all these qualities of bestowal? Like Baal HaSulam writes in the introduction to TES. He writes that he really wants to know — not to know with the mind, but to reach a state that we will be bestowers, and all those degrees to reach the quality of bestowal, exactly to that state. And then we'll know, because he gives us the picture of the world, but where are we in this world? Where are the individuals, the details of this world? He gives so many details, but let's see how the Rav explains it, and what we can extract from this, how to work with these qualities.

Reader: So, friends, as usually the Rav fills us with many beautiful pictures and many colors, so each should choose like one picture from the whole lesson, take for yourself little notes or something, a little one — the second restriction, the shattering, Malchut, Bina — some one thing that you'll have, some one frame from the lesson that you can take with you. So, let's start watching the lesson, please.

M. Laitman: (03:31) So, let's see. The result from the shattering is simple. You asked what Malchut is, why we can correct it, right? We learned that from the Creator came light, which is called the phase of the root.

He builds a vessel of Himself. It's called phase one. Then this vessel receives. Afterwards, from the light filling the vessel, the vessel doesn't want to receive anymore, wants to bestow. That's phase two. Then phase two decides, in order to bestow, I have to receive a bit, and then I'll be able to give. That's phase three.

Phase four then decides, I want to receive everything that came from the root. That's phase four. When phase four receives everything, this is called the world of Ein Sof. It receives with no limitations. Every state of the Malchut is called a world, Olam.

So phase four is Malchut, and all these are called the first nine Sefirot. So then, when this phase four receives, we learn that she is incorporated of five parts when she receives. Four, three, two, one, root. When she discovers where she really doesn't want to receive, she discovers this that in phase four she cannot receive. And in the rest of the parts, there she relatively resembles the previous phases. So this is all phase four. And in phase four, we have the previous phases, the first nine, or the first three phases. And phase four itself. Phase four of phase four.

So, the restriction was on this phase. What does that mean? That here, the vessel cannot be, cannot resemble the light.

Question (Petah Tikva Center): (06:47) Never? What does that mean?

M. Laitman: No, because it only wants to receive and doesn't understand anything else but that. In the first three phases, yes: root, one, two, three, and they somewhat resemble the light that comes to them. So in Malchut of Ein Sof, we already see this. That in the first nine, we are allowed to work, to receive in order to bestow, and in Malchut itself, we cannot. Now, what happens next? What happened during the shattering? During the shattering… meaning what happened before the shattering, sorry. Before the shattering, we had the first nine that received the light, very nice, and were filled with the light, and nothing was lacking. They were filled with light. This is full. And this is empty. Right. So, what happened during the shattering? Now I'm going to erase all this. During the shattering, the first nine mixed with Malchut. So, before the shattering, we had the first nine and Malchut. Shattering.

Correct me if I make a mistake. After the shattering, we have this. The previous vessels called, well, let's say, the first nine, and Malchut, and we have another two parts. We have the first nine, that Malchut is in them, and we have Malchut, we have Malchut that in it, there's the first nine.

Or, we write that we have Galgalta ve Eynaim, the vessels of bestowal. We have AHP, vessels of reception, and we have Galgalta ve Eynaim, and in them, AHP, and we have AHP, and in them Galgalta ve Eynaim. So, the first nine, as we had, we also have them here. Also before the shattering, and also after the shattering. Right? That didn't change. Malchut, we also have from here and from here. Thank God, we're not lacking any.

So, all of our gain is that we have these two discernments. This is our reward, our gain. This is the gain. The incorporation of the Creator's qualities and the created being's qualities. Because the first nine are the qualities of the Creator, the way He is relating to the created being. What are the first nine? This is how the Creator relates to Malchut, and Malchut are the qualities of the created being.

So, there was the first nine and Malchut were separate. They don't mix before the shattering. After the shattering, there's also the first nine and Malchut, but there's also two more phases, or discernments, where Malchut mixes in the first nine. It's as if the created being enters forcefully into the qualities of the Creator, and the Creator's qualities seemingly forcefully go into the created being's qualities. There's a connection between them, and then by this, that helps me correct the Malchut itself.

Meaning now the shattering, we see, as a result of this, there's a justified reason for it to happen, that the shattering is a positive thing. That by the shattering, the qualities of the Creator enter the created being forcefully. Meaning, two materials can't enter one another, so there's a sort of technology that by an explosion, you make a…

Student: Fission, or a prolonged chemical process?

M. Laitman: No, no, no, I'm not talking about that.

Student: (13:34) In plastics, there's connection.

M. Laitman: No, that's diffusion, that gradually the molecules enter. I'm speaking about...Oh, so that can be impossible, because there, at least, there's a fine space, and here, no. Here, it's qualities that are completely opposite and cannot even come closer, but with an explosion, they enter one another. This is the reason for the shattering.

Question (Petah Tikva Center): (14:08) But it looks like in the qualities of the created being, it can't enter into the qualities of the Creator, only the Creator can enter the... is it like this or like that?

M. Laitman: Yes, wait a second. You'll see. The Creator is incorporated though. The fact that the created being is getting incorporated in qualities of the Creator, somewhat you can understand that. But if, let's say, an educator goes into a group of criminals, so he doesn't want to mix with their qualities.

So, how should he enter? He supposedly makes himself a criminal like them and goes in there, gradually connects with everybody with equivalence of form, shatters like them. This is why we need the shattering, that the first nine will be in equivalence of form to Malchut. And then they can enter. And then when he enters in them, in those qualities, and there's a connection between them, so what happens then? Then something simple happens.

All we have is, let's say in us, we're a result of these vessels, and we have the same. We have a desire to receive only, to enjoy life. That's it. We don't feel anything beyond that. And we also have a point in the heart. This point in the heart is the first nine, part of the first nine. But it too is in the will to receive that also only wants to enjoy.

If the light will come from above, it won't bestow on anything here, only on the point in the heart, only on it. Because even though it's shattered, there's a certain relation between the light and this desire that was shattered, because it's part of the light.

So, by the surrounding light, as we learned today, we can awaken this point in the heart and then start correcting it, to let's say, increase it. And then, to the extent that it grows, it can correct the other desires. It's exactly an educator going in between criminals, connects with them completely, and gradually starts, as if working in them, he lifts them a bit more, a bit more, a bit more. And by going back to his own qualities, gradually, he also lifts them.

This is actually the result of the shattering of the vessels. This is what we have now by the studies. We don't feel it yet. You'll feel it later. We awaken the surrounding light upon us, and we start increasing this point in the heart; to the extent that it grows, it corrects all other desires.

The rest of the desires are Malchut, that if not for the shattering of the vessels, there wouldn't be a connection between both qualities, and you could never be corrected. From here, we learn that the worst actions that seem to us — the shattering of the vessels, the sin of the tree of knowledge all these actions in spirituality are purposeful actions, positive actions, and there's not one action from the beginning of the creation to the end that has any kind of... that is somehow negative.

Everything is positive and in the best way possible. It's not clear to us for now; the more we understand, the more we study, we understand what a closed structure it is.

M. Laitman: (18:55) Now the next question is, by entering the vessels of bestowal, the first nine into Malchut, we have a gain in this, that we can correct the Malchut.

That's clear, right? What do we have from this? That the created being enters the Creator, as if he's corrupting the Creator by this. So what's the gain from that? The gain from that is simple. Just as, let's say, I'm a police officer, and I send someone, my teacher from a certain gang, and he enters there and starts working in there. He has to get lights from me, right? Commands, forces, advice.

So, I need to know about that gang, about their character, how I can correct them. So obviously, the Creator has to be incorporated from the worst qualities of the created being, from everything, because the command center has to know everything down there. So that's why the shattering allows that too. So this is what happens, that you have the first nine, and in them, in the qualities of the Creator enter the qualities of the created being and supposedly corrupt them.

Meaning they give the qualities of the Creator gradually, very slowly, as much as Malchut, as much as we can suffer them, they give us these lights. If He hits us with all His force, we won't be able to do anything. We won't be able to justify it or sustain it. It will just be… we can't stand it. So He works on us gradually, slowly, through thousands of years, incarnation after incarnation. That's what happens. How is it in the Sefirot? Now we'll see. I have to erase it again. I don't have another blackboard. Did I erase it?

M. Laitman: (22:07) In the Sefirot, we can draw it this way: that we have Keter, Hochma, Bina, Zeir Anpin, and Malchut. We were talking that Bina is the desire to bestow to the lower ones. Bina is also called the Creator, Elohim.

Hochma is the light. Keter is the upper desire to give to the created being. Hochma is the light, the abundance that we want to give the created being. Zeir Anpin is the adapter between Bina and Malchut. And Malchut is the receiver in the end.

So it turns out that Malchut in the second restriction ascends to Bina, and it says that into Bina the light can come. This is Keter, Hochma, and GAR of Bina. Why GAR? The first three, the top part of Bina. And then ZAT of Bina, ZA and Malchut…

Student: Bina is spelled with Yud.

M. Laitman: (24:26) there the light cannot come. So Malchut that ascends from a regular place to Bina, that's called the second restriction. And by this, Malchut restricts Bina. It passes its own qualities to Bina. And then this state, the rest use this, this is what we had, right?

Then we were saying that by the light, by the records of four three, Malchut that was in Bina descended back to its place. When it descends back, when it ascends, so here is Malchut, Malchut ascends and is here. It is always here, and now it descends back. But its descent isn't a regular descent; it's by the shattering.

So, it remains in Bina, the limitations of Bina are there, and also Bina can descend to Malchut. What's in the shattering? That Bina loses her qualities and descends to Malchut. So now Malchut is in Bina, and here Bina is in Malchut. And this is through the second restriction. This is what we learned today.

That by the second restriction, Malchut ascended to Bina, put into Bina, into the qualities of a Creator, her own qualities, and then by the shattering, Bina went down to Malchut and put her lights into Malchut. From here we have, after the shattering, hope that the created being will reach the end of correction, that there will truly be a state, that we have root, phase one, two, three, four.

Phase four performed the restriction, and she can be filled by the screen, right? And we were saying how this phase, well, let's say Partzuf Galgalta, how is it filled? Until the Tabur; below Tabur of Galgalta, nothing can expand. Meaning, Malchut of Ein Sof is always going to be empty.

This is the Sof, this is the Sof, it's the same thing. So, how can these vessels, the empty ones, be filled? Only through the shattering. Through the shattering. There'll be a state that the lights, the qualities of Bina can enter here, qualities of Bina, and then you will be able to correct this place that will truly be like the qualities of Bina. If there wasn't shattering of the vessels, you could never... there could never be light below the Tabur. That Malchut Ein Sof will never be filled.

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