The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: April 2, 2026
Part 2: Baal HaSulam. Study of the Ten Sefirot. Vol. 6. Part 15. Part 15
Original lesson date: April 05, 2016
Reader: We will learn from a lesson with Rav Laitman, from the “Study of the Ten Sefirot,” from volume 6, part 15, item 15.
Reader: We are reading from the “Study of the Ten Sefirot,” volume 6, part 15, “The construction of Nukva de Zeir Anpin.” We are on page 1697, item 15. You can send us your questions to kab.tv. Selected questions will be in the course of the lesson. “The Study of the Ten Sefirot,” volume 6, part 15. We are on page 1697, item 15. The words of The ARI.
M. Laitman: (01:12) Over these days, you had a few questions which were necessary for scrutiny. Yes or no? No. Okay, so let's continue.
Reader: Item 15.
Reading: (01:26) And now we shall explain those three Bechinot, how they were from the creation of the world till now. During the Ibur, conception, she was still in the Bechina of one point, included from ten. And she was below, behind the Yesod of Zeir Anpin.
Reader: Again.
Re-Reading.
M. Laitman: (02:17) Imagine that if we connect in such a way, we are already included in spirituality to a certain extent. The point of Keter, a single point, but we are already in it. It all depends on the extent to which each and every one knows how to give up upon himself for the sake of connection between everyone.
Reader: Item 16, Tet Zayin.
Reading: (02:49) And when the world of Atzilut was created and ZON were born, she started growing until the fourth day of creation. And then, all these three Bechinot grew, which are in the Bechina of Achor BeAchor [back to back] until she will become a complete Partzuf in ten Sefirot, in the Achor of the Achoraim of Chazeh. And that was the measure of her degree from there and below. And also the lights of the first five Sefirot of Zeir Anpin illuminated in her from above downward, Achor BeAchor, back to back.
Reader: Again, item 16.
Re-Reading: And when the world of Atzilut was created and ZON were born, she started growing until the fourth day of creation. And then, all these three Bechinot grew, which are in the Bechina of Achor BeAchor,
M. Laitman: meaning Ibur, Yenika, Mochin DeAchor, she reaches that in the fourth day of the action of creation.
Reading continued: And that is until she will become a complete Partzuf in ten Sefirot, in the Achor of the Achoraim of Chazeh. And that was the measure of her degree from there and below. And also the lights of the first five Sefirot of Zeir Anpin illuminated in her from above downward, Achor BeAchor, back to back.
M. Laitman: Simply, it's clear, right? That after the world of Atzilut was created, she started growing until the fourth day. What happened on the fourth day? Ibur, Yenika, Mochin. What does it say here? That she was in Achor BeAchor, and then she'll have the complete Partzuf in Achor of Zeir Anpin. That's it. And that is the measure of her degree. Go on.
Reader: Item 17, the words of The ARI.
Reading: (05:17) And when the moon complained, then she was diminished from that degree. And she returned to be, as in the beginning, in the greatest possible diminution. Which is that her ten Sefirot returned, and rose, and departed back to the roots in the nine Sefirot of Zeir Anpin, because this is where they came from. And only her Malchut remained, which is one point included from ten, under the Achoraim of Yesod of Zeir Anpin.
Reader: Again, item 17.
Re-Reading.
M. Laitman: Yes, let's read here below, item 16.
Reading: (07:05) And when the world of Atzilut was created and ZON were born, she started growing until the fourth day of creation. And then, all those three Bechinot grew, which are in the Bechina of Achor. Meaning, until the fourth day, she grew in all three Partzufim: Ibur, Yenika, Mochin, in the Bechina of the Achor of Zeir Anpin. Meaning, only from the Bechina of the completion of the Kelim. Because by the clothing of NHY of Ima in Nukva, the lower Hey descended from her Eynaim, and her AHP were brought back to the degree. And she obtained ten Sefirot, HBD, HGT, NHY de Kelim. But from the perspective of the lights, she still has only the Bechina of VAK, of Gadlut. And therefore, this Partzuf of Mochin is regarded to be only the Bechina of Achor. Because the completion of the Kelim is the completion of the Achoraim only. Because the Kelim are called Achor, and the lights are called Panim. Also, that completion of the Kelim was not by Mochin of Abba and Ima, but by Mochin of YESHSUT, which is considered that the first five illuminate on her from above downward, to the place of Chazeh below, by the bowing of Rosh of Zeir Anpin, as written above. And this is what he says, and also the lights of the five Sefirot of Zeir Anpin illuminated in her from above downward, back to back, meaning by the bowing of the Rosh of Zeir Anpin.
M. Laitman: (09:19) Meaning, Zeir Anpin does a few deeds as well, that would also be able to suit himself to an extent to the Nukva, to help her grow, to be able to also get the lights from him. So there are actions that are called lowering the head, and the light of Hassadim that are below the Chazeh or Tabur illuminate down, and there below is the Malchut that receives these lights, and through them she grows and prepares herself for corrections which are greater towards him. That all of her corrections are to be ready to receive from Zeir Anpin everything she has in him.
Reader: Item 17, “Inner Light.”
Reading: (10:11) The moon accused, and then she was diminished from that degree, and she returned to be as in the beginning in the Bechina of the greatest possible diminution. The matter of the accusation of the moon was already explained, because her separation from Zeir Anpin caused her to have a lack of Hassadim, and she couldn't stand there in Gadlut. Rather, she had to return to the Bechina of VAK to cleave onto Zeir Anpin in one side, in order to receive Hassadim from him. However, she was told, go and diminish yourself, meaning that she will return to a Bechina of a point under the Yesod, which means that she will return to the Bechina of Ibur, conception, because from there begins her Ibur. However, this is not returning to the same Bechina of Ibur of Achor she had prior to her accusation, rather this is a new Ibur in the Bechina of Panim BePanim, face to face, which is called the second Ibur of Mochin DePanim. And from now begins her Ibur, Yenika, Mochin of the four Bechinot of DePanim, as The ARI says. It follows that the moon did not lose so much because of her accusation, for she gained, because now she begins to be built Panim BePanim, face to face. And we need to be accurate here, because it is known that the seven days of creation are from the Bechina of ZAT, HGT NHY, and the fourth day is the Sefira of Netzach. And therefore, the diminution of the moon should have been on the fifth day, which is the Sefira of Hod. Because the Nukva is the Bechina of Hod, and not the Bechina of Netzach, which is on the fourth day. And that is understood with what is explained, that it is impossible for the Nukva to be in equal degree with Zeir Anpin, unless by the integration of Netzach and Hod together. And even in the Bechina of an equal degree with Yaakov, Netzach and Hod need to integrate together. And therefore, it is necessary that before she comes to the Bechina, to the third Bechina of Achor, to be of equal degree with Yaakov, the Nukva was already included in the Sefira of Netzach. And therefore, the diminution was made on the fourth day, which is Netzach.
M. Laitman: Meaning, although her vessels are in Hod, that is day five - Hesed, Gevura, Tifferet, Netzach, Hod, because it needs to be included in Netzach on the fourth day. So, that's how it happens accordingly. Questions?
Question (Petah Tikva Center): (13:33) Why does it feel today as if we got into a wall, this lesson? The last two days we worked very intensively together and were included with the Moscow Congress. We worked in Tens, trying to work on the spiritual document you asked us for. And today, a wall. How do we bring everything we've been working on for the last two days to the lesson, and not say, how can we bring the way we worked, so when Rav comes back, we don’t complain?
M. Laitman: Maybe I should fly back. First of all, rule number one in spirituality is that I don't care about what I'm going through, what the world's going through. It doesn't impress me. That all comes from above, from the force “There is None Else Besides Him.” Whatever needs to happen will happen. I'm not going to criticize Him. I don't understand how He activates reality. We see how we don't understand what's going on, but I need to accept every single state and correct it in a way that I'm with Him, in faith above reason, in adhesion. That's it, first of all. So, that is why it doesn't influence me what I was there, what I am now, here. It influences the work, the other conditions, but we continue, continue. That is called the opportunity for devotion in every state. That's how it is. Now, I'm glad to hear that you are here in a good state of upliftment, very good.
Question (Petah Tikva Center): (15:46) After those two days, we were sitting together in workshops in Tens and built this checklist. Meaning, we took the principles of Rabash and added some sentence that will help us examine ourselves throughout the day in our language. Now, we're in a state where every Ten has its own spiritual checklist where it measures itself throughout the day. The question is, should we continue for a few days this way, or should we immediately ask for a checklist which will be common to the whole group and every Ten will measure itself compared to it?
M. Laitman: Try in the meantime, say for a week, each Ten according to what it came up within them. And then, you need to see from your experience, from your impressions, is it working, is it not? It will be more tangible. What can you do? But of course, we need to reach a state that we have something uniform, that it's uniform.
Question (Petah Tikva Center): (17:02) Most of the Tens were able to come up with a checklist, some didn't. Should those Tens try and work on a checklist, or work straight on the Rabash quotes?
M. Laitman: Maybe you need to help them, I don't know. Maybe they don't understand exactly what is required from them. You understand what this checklist is for, right? A few times during the day to check if we are directed correctly towards the purpose of creation. Then we will be called Israel, Yashar El.
Student: What matters is that everyone will have that checklist, but what matters is the process the checklist has been through in order to come up with that checklist, this consent, this mutual effort.
M. Laitman: No, that's been done already, and you already got something as a result of that, as a result of your efforts, as a result of what went on, and now you got this result, and you have to move forward. If I'll start picking of the past of why and how, that's going back.
Student: People really cared about how to phrase the questions exactly, what I should ask myself, and the workshop was very intensive before they reached consent.
M. Laitman: Very good, and you mustn't be there anymore.
Student: I lost it.
M. Laitman: Okay, it's from above.
Question (Petah Tikva Center): (18:46) So you reckon that the results we came to is enough? Before I will ask, I will say something of myself. I think we've been working on about four principles of Rabash for one day.
M. Laitman: It doesn't matter to me what you worked on. Now you have to check practically on what you achieved and see, yes or no, is it correct to realize this or not, do we have to add to it something else? We need to put it in some sort of process. Let's say, I built a device. So, I need to start testing it, to start running a test mode, and it is still on the stand. And then I add something more or change something, I discover other additional things that need to be added to it maybe. So it's worthwhile to start running this now already in practice throughout a few days.
Student: And then every Ten with itself is working on what they did, and then we will examine it after a week and see how to keep working with it?
M. Laitman: Yes, exactly.
Question (Petah Tikva Center): (20:01) It's related and not quite related. Our attitude towards the study. There is this feeling of a great distance.
M. Laitman: From the study?
Student: From the inability to connect to the text, the inability to feel the text, the inability for the text to touch you.
M. Laitman: There are a few things here. First of all, in general. We are in recognition of the wisdom of Kabbalah externally. We are trying to know what it is. This organization called Kabbalah La'am, or Bnei Baruch, however you want to call it, is a group that studies Kabbalah. You have many groups that study Torah. They study the weekly portion, or Mishnah, or something. They have lectures, psychological lectures about Kabbalah, or stories from the Bible. You have a lot of these kind of circles and groups, right? You know them. Same with us. Only we, instead of learning the stories of the Pentateuch or the weekly portions, we learn the wisdom of Kabbalah. It's kind of a circle. People come, people go. Some are drawn to it more, and some are less. Of course, for the wisdom of Kabbalah, there are more meticulous conditions that are required from other study groups because here it's something that isn't so well-known to everyone. Not everyone is interested in this. At the beginning, it sounds that he does want it, but then it seems like it's something that... You know, I remember, I went in to university to study together with my cousin. And he went into a different faculty. He went to the Faculty of Technological Electronics, that's what it's called. And then a year later, he said, no, I'm going to stop studying. Why? He said, I didn't even think that's what it is. You have a certain volume with gas in it, and you learn how all the particles, molecules, and atoms behave. That's actually what it's about. So, he left. And I had a very clear example. This guy wanted to go to that so much, and then he found that it's not interesting to him at all. So, it's the same with us. People come. What do they think about the wisdom of Kabbalah? A whole lot of things. And if it's not exactly according to what they thought before, that it comes to them from different rumors from what they heard from the world. So, if it's not what they thought, then they won’t continue. But we're actually just saying, what is the wisdom of Kabbalah? It's the form, it's how they know it externally. But if you want to penetrate and have a deeper acquaintance with it, then you need to have the vessels. We need to work to activate these vessels with which we penetrate; and through these vessels, you'll start learning the phenomena. You'll start learning them internally within your vessels, within your desires, which are already set up in a certain way. And then the wisdom of Kabbalah will be your inner wisdom. Meanwhile, it's something that you learn from the outside, outside of you.
Question (Petah Tikva Center): (24:33) So how do we, in the Tens, for now, people who have some experience in this study, what is the best thing for us to do more internally? Everything that we study, because we discern more that we can ascribe it to the work between us, then it becomes alive. And when we reach those places where we cannot ascribe it to the work between us, it goes right past you.
M. Laitman: Correct. We're reading now the “Study of the Ten Sefirot.” Nukva, something, how she's connected to Zeir Anpin, we don't yet have these discernments. Emotionally, we don't go through that. It goes above us, outside of our emotion. So, we don't feel any connection to this, that's true. But we're learning this as a remedy, like it's written in item 155, in the “Introduction to the Study of the Ten Sefirot.” But you're right, that in the Ten, if a certain Ten can reach a state that she's able to connect to a single point between everyone, between those ten friends, then it becomes this point of Malchut. And then it starts to feel how Zeir Anpin works on it, the upper Zeir Anpin. Although it doesn't feel him, it will then start to feel him, that it will start to feel that in these mutual efforts, she comes closer to Him, that's considered that she rises till his Chazeh, and so on. But first of all, this is the connection between us to bring ourselves to this single point of connection. And from that point onwards, it becomes the practical wisdom of Kabbalah. Practical, that we know, and act, and what happens.
Student: An additional accuracy, if possible. When we pass material to new students in the Kabbalah Academy, it doesn't matter what we're supposed to teach that day; it's somehow related to what we studied during the morning lesson. Somehow, let me explain again.
M. Laitman: In the morning I studied part of the “Study of the Ten Sefirot,” and also in the campus?
Student: No, you don't do that, but somehow, some things out of the feeling we get from the morning lesson, we are somehow able to connect it to a lesson later on, to the new students.
M. Laitman: Yes, I understand that happens naturally to the teacher because he lives it, he's immersed in it, it influences him. But actually, it shouldn't be. He needs to read and review the same materials that he's going to teach.
Student: No, it's not that we teach them something we studied in the morning lesson, but somehow you feel alive as a result. And then you come back here into the Ten burning with people who are the greatest, and then that vitality disappears.
M. Laitman: What vitality?
Student: Which we had before from the study, all of a sudden it's gone.
M. Laitman: From the study in the morning or from the study with them?
Student: The experience of the connection to the text that you somehow feel?
M. Laitman: I don't think you need to do that. I don't know why you're telling this to me. I go to them to tell them about the four phases of direct light. Let's say, that's the study, or even about work, or something. So, I need to know that, I need to live in that, I need to penetrate that before the lesson. And approach them with the appropriate charge. And the morning lesson, I don't want to remember it or relive it. No, it's not good for them.
Student: Okay, what I meant is that feeling that we suddenly have when you do explain to them about four phases of direct light, or any other material which you feel, and then all of a sudden, when you come back here, you come with a great desire after something like that. And many things that you want to share with your friends. And then working with the text is different. It's so dry, it's like a desert. And we can do what, as you say, okay, don't be excited too much from what we're going through. So, am I not missing something here if I get this sensation of a desert from the text and work with it internally in the Ten? Because we get it for a reason.
M. Laitman: The fact that the text isn't clear doesn't mean that it won't influence me if I treat it correctly as a remedy. As Baal HaSulam writes to us in item 155, “Study of the Ten Sefirot,” in the introduction. That's what I need to do, no more than that.