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

Daily Morning Lesson: June 10, 2026

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

Reader: Hello, friends! Now, we are moving on to the lesson on Pticha, the beginning of the third lesson in the series. We have just watched a wonderful, marvelous lesson of Rav on faith above reason and how to achieve it, how the will to receive develops! That we do not suppress but only develop further. And at this coming lesson, Rav explains to us what is the source of it all, essentially. Where the will to receive, the desire to enjoy, comes from, how it all began. This is the point of this whole series, it talks about the roots of everything. And then, at these wonderful lessons that we study, how do we attain all this ourselves? It's not because of the knowledge, understanding, but it's the desire and the reforming light. So, we'll start with clip number 8 in which Rav will direct us. We need to be internally directed during the lesson. And afterwards, we'll go to this recorded section of the video.

M. Laitman: (01:37) We are not in that same place that it's speaking about, and we also cannot act in anything besides really wanting to feel these things, to understand what he is writing. All in all, what do we need to depict to ourselves, what is happening with our desires? Not with our intellect, with our desire – what needs to happen in us so that we will feel that what is written in the Study of the Ten Sefirot, that it's working in us, it's truly taking place in us? That's basically our work, and as much as we will want more and more for it to happen, to take place in us. Together with that, we want to be in connection between us and adhesion with the Creator for Him to shine upon us more, then it will happen. By that, we will advance the lights, like here he writes in 155 in Introduction to TES.

So, whoever doesn't understand, doesn't understand; or whoever it seems to him that he understands, it seems to him he understands, I promise him, he too, does not understand. Because it's speaking about how we want these things for them to take place in us, and we'll feel within the feeling. And then we'll understand within the feeling, we'll understand what it's speaking about. So, let's just simply accept it, that it simply needs to happen in us, and to ask to advance that through the connection between us and with the Creator.

Reader 2: Yes, we want these things to happen in us, we want to sense, to fully feel, how it all happens inside of us. Before we proceed with watching the recording of the lesson, we will remind our friends that we're watching a course, a series of 10 lessons — The Introduction to the Wisdom of Kabbalah from 2003. We're going to begin with lesson 3; we've already watched the first 2 lessons. Each lesson is split into three parts, each around 30 minutes long, and today we're going to watch part one of lesson 3.

M. Laitman: (04:17) So, your question is, how does Gmar Tikkun, it happens with the creation, with the Creator, they've returned to Him?

Student: No, not quite, the question, I didn't understand. There is the end of the correction of Kelim, and as I understand it, there is in the books, it's written that way.

M. Laitman: If we learn it simply, it's like this: the Creator created the created being, and the desire to receive. Now, if the created being fulfills itself with a desire, the feeling will happen, it's called pleasure. And by that, it will be filled with the smallest pleasure, why? Because before it fills itself, let's say, at 100 kilos of desire, this hunger, and the moment it fulfills itself, there is no longer this hunger and appetite; then he doesn't feel pleasure. The pleasure is felt when the light enters into the vessel, in this way in the place where there's a certain contact, initial contact, and as much as the light enters more and more into the vessel, more and more, then the pleasure diminishes. You recognize this? You start to eat, and then, where are the pleasures? Do you reach the greatest goodness, or you save them to the end?

Student: Sometimes like that, sometimes not.

M. Laitman: No, in this way, but we save the tastiest things to the end, why? Because we're already wise about it. The child is not so, the child takes the tastiest thing at the beginning and eats it, but we understand that we want to continue the pleasure. So I will save it, even at the beginning, even a piece of bread for me is pleasurable, because I'm hungry. And afterwards, when I take tastier things, then I'll be able to continue this pleasure, this flavor. Even if the pleasure diminishes, then these greater pleasures, I can still accept and I somehow can balance it. So, let's see it this way: there is this timeline, and as the pleasure diminishes — so at the beginning, I take a small pleasure, and I continue it over time – so then it will give me more time of enjoyment. And this is instinctively, this is how we do it. No one makes such calculations but that's how we do it. You see this in life, Kabbalah is very simple, you truly see it in our life.

So, when the pleasure enters into the vessel, and when the light enters into the vessel, we feel pleasure; and to the extent that it fills up the vessel, the pleasure stops. And out of that, we can say the Creator, the Creator, the desire to receive, He never intended for him to be able to enjoy in the desire to receive because it's impossible. You've fulfilled it, you're done — it doesn't feel any more pleasure. This is our error that we think that through the desire to receive we can enjoy; and it's a mistake of all of humanity. It's just like whoever has a hundred wants two hundred, and so forth.

M. Laitman: (08:15) What do we do, there's no other patent, we simply cannot perceive it, but there's no other trick to it. Unless I take my pleasure and I receive it inside, but because I'm connected with the Creator – let's say, with the Creator, it doesn't matter with whom, who is giving me the pleasure. What does it give? Here I will have a pleasure of one gram, it doesn't matter but when I'm connected with this pleasure because someone is great. And because I value him, let's say, a ton's worth, then it turns out that my pleasure becomes that ton. It doesn't matter how much I have pleasure inside but the fulfillment that I receive comes from Him. So here, even if I'm full and I don't receive anything – because I filled myself — but if he's great in my eyes, then to that extent this pleasure remains in me. Meaning, there cannot be pleasure if it's only within the vessel and disconnected from the Creator. And we have between us this barrier, it's as if like a wall, this curtain between this world and that world. And because we don't see the Creator, then these pleasures in which we can enjoy below the Machsom are only pleasures, the smallest ones that can be in the desire to receive. It's called a thin light, a small spark; even in the world of Infinity, even when we're talking about the four phases of direct light. They're also enjoyed there — Malchut is fulfilled, and it checks to what extent it can fulfill itself, herself — but still, it's very small fulfillment, very small pleasure. The purpose of creation is in the beginning of the action, the Creator, from the very beginning thought that in the pleasure there is going to, it's the fulfillment, the pleasure is going to be with connection with Him and not in and of itself. And stemming from the nature of the Kli that cannot be in principle: if the pleasure fulfills itself, that deficiency immediately disappears.

Therefore, coming to the end of correction, to receive for the sake of bestowal, in connection with the Giver, to come to the thought of creation and to adhesion with the Creator – whatever you want to call it. The whole wisdom of Kabbalah is essentially a method, a method of the correct reception. When I receive not just not the kick, tiny illumination above the Machsom of the Creator. But once we pass the Machsom, once we break through it and together we enter into a mutual sensation with Him, there we will reveal Him, and then the pleasures that we're going to discover, they're going to be infinite, why infinite? Because every pleasure that fulfills us, we measure it within our Kli, the pleasure that I feel from Him is above my Kli. I come out of this restriction that we are currently in; this gives the soul, the person, the desire to receive. It gives the soul the ability to live and sense infinite pleasures, truly limitless. Even if you were to receive – let's say – this is essentially about the thought of creation.

Student: (13:07) When you speak about the desire to bestow, meaning receiving in order to bestow Bestowing does not mean giving abundance, literally, is that what is meant?

M. Laitman: To bestow means to give pleasure, to give delight; it's not that we need to give something that is tangible. But to stimulate another towards fulfillment, towards pleasure in a direct way or an indirect way, it doesn't matter. But that's what it means to bestow, in spirituality, what is spirituality? It is a special attitude between us, a special relationship, that if it exists only in that I am thinking of another – and this is a big problem. Gradually we will understand it, it's a big problem to realize that spirituality, it doesn't exist in some faraway, remote place, some concealed, hidden place. It is simply that with very special exercises we can come to it, we can attain it and feel, you know? Sometimes you study some things, you study a certain profession and you begin to feel the internal connections within it. How all these different nuances interact and come together; you begin to feel the connections within this material. It seems like this material consists of it, like there's a framework to it. We'll come to this, there will be more exercises that we will do, more articles in addition to Pticha that we're going to study, to clarify this – this is the foundation.

Student: When you say Creator, do you mean the world of Atzilut, or above Atzilut?

M. Laitman: What we haven't studied, I don't want to talk about.

Student: In the four phases of the direct light, in phase one and phase two — is phase two already emptying itself of the light?

M. Laitman: A very good question! We learn that the dissemination of the light from above, downward: the Creator, Shoresh, Aleph, Bet, Gimel, and Dalet; and then phase four, Behina Dalet, it then begins to work with itself. Up through phase four, up until phase four, we have the four phases of the direct light, and this is the development of phase four. After that, after phase four comes out, and in and of itself, it's called creation – creature, created being – and this is phase four that now begins to work on itself, what happens here? When, from the Creator a light comes out and builds the Kelim up through phase four, which then does a restriction and then it builds a screen. And then it receives with the help of the screen to the extent that it can. And then essentially, we can do it the following way: we can draw it that within sits the Creator and outside there is the first phase — let's say Shoresh, so there's zero, root — and then one, two, three, four, Dalet. And then phase four feels that it is connected to the Creator and that it receives from the Creator, it performs a restriction. And this is now the restricted phase four, and then it creates a screen for itself and begins to receive for the sake of bestowal. This is called creation, the first, second, third, fourth, fifth worlds, and then through the fifth world, now begins this world, our world. And then after our world, this is where we exist, and how are we built? We are built from this point in phase four, this is what we were going to study.

M. Laitman: (18:15) What do I want to say here? If you take any point within reality, it doesn't matter where it is, where it is located, you need all of these internal parts – all of these components need to be there. All of these inner, internal qualities need to be present, everything that is built up through the Creator, Himself. Because in spirituality there is no time, nothing actually changes. If something needs to happen, then all of the previous causes for that need to happen, first. In other words, if you take some desire – let's say there is a desire in you now to sit just the way that you are sitting now – meaning your body is performing a certain direction, it is fulfilling a desire. We say that from the position that your body is taking right now, that is a desire. And that desire must come down from above, there is no other cause other than the descent of the upper light from the Creator through all of these sequences. It comes through all of the worlds down into you, and this whole chain, this whole sequence, needs to exist. It's not that it happens somewhere there, and then a thousand years later it comes to you. No, it is in you now and it already exists, there is already a direct connection from you to Him, there is no desire unless without Him. If you focus on the desire itself, from the Kli, you go all the way back to that originating point.

So, we can begin our lesson, our lesson is the third, lesson three, and we're going to study today the five phases of the Masach, of the screen. We have studied that from the Creator, the light comes out, this light is built across four phases of the will to receive. And the will to receive is filled with the light, how was it filled with the light? It began to feel the preceding phases that preceded, it doesn't matter, you have all of these phases that came before it. And then the will to receive by itself, because it received from the preceding phases above it, it begins to now comprise of four parts. The four parts that came before it, and then the actual will to receive. So, phase four that came out, it received from the Creator, when it began to receive, there is Shoresh, here, the root, Aleph, Bet, Gimel, Dalet. And phase four, Dalet, that began to receive, it receives from all of the preceding phases: Gimel, Bet, Aleph, Shoresh. Dalet, Gimel, Bet, Aleph, Shoresh, we see here that the phase four itself includes all of these preceding phases within. So, it has five desires: from the great one, called Dalet, to the very smallest, called Shoresh. And Behina Dalet fills itself with the light; to the extent that it fills itself with all of this light, it feels the greatest pleasure. And then, when it performs a restriction, it becomes empty, and then Shoresh, Dalet, Gimel, Bet, all of these parts now remain empty, empty, all of them. The light exited. This action is called the first restriction.

M. Laitman: (23:16) Does anyone remember what Malchut is called when it was full of light? That's right, Malchut of Infinity. And Malchut, once it's empty, Malchut of restricted Malchut – Malchut is always called a world. Now, because we have five desires within Malchut, this is Malchut, all of Malchut, she has five desires and I have a screen. Then I have five desires in the screen that sits here in Peh de Rosh, there are five parts on each desire. So that each desire would receive for the sake of bestowal, meaning the screen, as if, gives a reaction to the smallest light, and the desire, that the greater light, greater light, even greater light, the greater the desire, the greater the light. And then the five phases opposite five desires, we have in the screen the five phases that are in the screen. Then we have five lights of Hozer, the reflecting light opposite the five lights that are of the direct light. Despite the fact that it's just one pleasure but because there are five desires, we feel five different pleasures.

This is how Malchut receives within herself from all the five lights, five different pleasures, it receives a part, a portion, here. We said here that, let's say, she receives 20%, 80% she cannot receive and only fills herself up to 20%. When Malchut performs this action – we draw it in this way, I'm just repeating what we already studied last lesson – the portion that she thinks with, it's called Rosh. The light comes, she checks how much she can receive for the sake of bestowal and receives a portion within, let's say again, that's 20% and 80% remains empty. Where does the Masach sit? This place is called Peh. Where does she finish receiving, where does the reception end? It's called Tabur and this is Sium. And this is called Rosh, that's Rosh right here. The portion where it receives is called Toch, and the portion where it cannot receive, does not receive, is called Sof; together, Toch and Sof are called Guf. Guf and Rosh together are called Partzuf. Essentially, this is called Partzuf, or Neshama, it's the same thing, this is a spiritual object, that is what we call it. Now we need to see what is going to happen to Malchut of Infinity that receives the first portion; and then, what happens to her? I am moving on to the next drawing.

M. Laitman: (28:10) Let's get acquainted with technical drawings, you were studying the science of Kabbalah, after all. It is a science, so this is how we're going to study, also, let's get accustomed to technical drawings. We have Malchut, I am drawing, and not as a Kli but I am drawing our entire, all of our desire, from above downward. And I break down this desire into three parts: Rosh, Toch, and Sof. Where is the place where the screen sits? It is called Peh. I'm not drawing here any cubes, right in this tab is Sium, the light comes from above. It wants to enter inside, it's called the direct light, Ohr Yashar. Malchut repels it back and that is called Ohr Hozer, reflected light. In the Rosh, we have five parts, before Malchut, we have four parts, meaning Rosh is essentially those four Behinot, the four phases of the reflected light that build this Malchut. There she measures what comes to her and what she can do with it: the four phases of direct light.

She checks it and receives 20%, she receives 20% of the light, meaning after she makes a calculation in the Rosh, she receives this 20% within, and this light is called Ohr Pnimi, inner light, the light that enters the Toch of the Partzuf. This is 20% and what remains on the outside, we said that we have 80% that remains outside. And this is called the surrounding light because it surrounds the Kli, surrounds all of this Malchut that we drew here. Because 80% cannot enter Malchut from Tabur to Sium, this space remains empty, vacant. It cannot enter, why can it not enter? Because the screen that sits here in Peh de Rosh, the screen, it receives only 20% for the sake of bestowal.

Now, Malchut of Infinity that makes this calculation, she makes this calculation to the greatest light, to the greatest pleasure that she has. She, herself , here I'm going to draw her here — she comprises of five parts: Dalet, Gimel, Bet, Aleph, Shoresh. Now she's working with the greatest light that comes to her and wants to receive this light for the sake of bestowal. She receives 20%, cannot receive any more than that, this is the portion that she receives for the first time, since the first restriction. And that is called what, who knows? It is called Galgalta, let's remember this term – Galgalta, from the word Gulgolet, a skull, meaning, the upper part of the head.

M. Laitman: (32:26) This Partzuf, we see that there will be many other Partzufim that will follow, many other Partzufim and worlds. After Malchut of Infinity with the help of the screen, it receives 20% and the light that comes, it sits here in Tabur. Then the surrounding light comes and begins to pressure, where does it pressure? Precisely in this place of Tabur, why? Because both of these lights, they want to get through this barrier, to break this barrier – why do they want to break this barrier? Because the surrounding light wants to enter because this is where the desire is. The light wants to enter into the desire. How does the inner light relate to the 80% here? Because the inner light only fills the 20% in the Toch; but we know, on our own example, that if I receive a little bit of food — for instance, 20% — but I want to eat 100%, I only receive a little bit. It's much harder for me to control myself, to resist from eating anymore because the flavors that I received, they weaken the screen. The screen no longer repels, it begins to compromise to receive a little more. Now it has a relationship, an attitude towards receiving, and this 20% that the Partzuf received, it weakens the Tabur. And now we have a problem, both of these worlds, both of these lights, they break through the Tabur. The Creator has only one method; even though there is this pressure at the Tabur within the desire, it is the Rosh that does the calculation.

Now, what does the Partzuf do? There is no choice, if this barrier is annulled, then it will receive within itself, within the reception. And then there will be no choice, all of the lights will exit, and the Partzuf will receive nothing; and then the Partzuf is not going to come to the goal of creation. So, Partzuf thus discovers, when it receives only a portion, that this is the dead end, there is nothing it can do. The Partzuf is in a state where he cannot move from here, so what does the Partzuf do? The Partzuf repels all the light and moves to a different state. This Partzuf decides: I am now, I am moving away from this reception of the light – let's say this is phase one, where it receives, Kabbalah, and now this is state two — from state one to state two, when it empties itself. The Partzuf empties itself, how does it do it? It does it in the following way: let's see here, the light comes, I am repeating here the same action – the Partzuf repels this light completely, one, two – then it makes a calculation within how much it can receive for the sake of bestowal. And it begins to receive, the light enters inside a little bit more, a little bit more, and a little bit more, and a little more, until it comes to the end.

M. Laitman: (36:47) Here, there is pressure that is put, pressure of Ohr Makif, surrounding light, to the Tabur, the Tabur does not let it pass further. And then there is a pressure from Ohr Pnimi and Ohr Makif, they both pressure the Tabur. It's this pressure from both sides of the Tabur, it's called Bitush Pnim u'Makif, it's a kind of term. Bitush Pnim u'Makif — these two lights, they pressure the Tabur – this is how we phrase it, Bitush Pnim u'Makif. When they pressure the Tabur, the Rosh, here, decides that I am moving away from receiving the light, what does it mean? That receiving the light within the Partzuf was done in this way: first, it comes, it comes, the second decides that it doesn't want to receive; and the third, it begins to enter the Partzuf into Shoresh, Aleph, Bet, Gimel, and Dalet – the five parts within. And here, this is the 20%, essentially, and here, you have the remaining 80%, where it does not receive; and here you also have Shoresh, Aleph, Bet, Gimel, Dalet.

_____________________________

Reader 2: Yes, friends, we saw the lesson, we saw this part, and we're asking you to prepare questions. We'll do a really short summary of what we saw, in order to remember these things, because we heard a lot of things there. Before Rav started to explain the main part of the lesson, he answered questions, and there he explained this one simple principle, let's recall it now. Rav explained it in the following way:

Reader drawing: We have a vessel, which is basically the Creator that's here, filling the vessel, and then, when the pleasure enters, it basically extinguishes the vessel, it weakens it — this is how Rav drew it. Until the pleasure disappears, because there's no more desire, and if there's no more desire, there's no more pleasure, so the solution to the state is, basically, it's a form of connection with the Creator. Because, basically, in that state, when the vessel is only receiving pleasure, it's extinguished. It can receive pleasure only to the point of this thin light, this thin candle, and if we want to reach endless pleasure, above our limitations, we need to form a connection with the Creator, that's basically the principle that was explained there.

And then Rav went to a different part, which is called the five parts, the five discernments in the screen. And I'll draw this, so we'll understand what he's talking about:

He drew the spiritual Partzuf, from which there's the Rosh, Toch, Sof, and there's a screen, here, the Masach in the Peh. And it decides that this direct light that comes, it decides not to receive it, it turns it over to Hozer, this reflected light, because he cannot do it in order to bestow to the giver. And then, when he rejected it, he realizes he can receive 20% and then the light starts to enter within this part called Toch — this is called inner light — until it reaches the Tabur – and then, what happens here? Basically, the light wants to fill the whole Partzuf, it always wants to bestow maximally but the Partzuf cannot receive it all. It doesn't have the strength to receive it all in order to bestow, so there's a part of it that remains empty. Usually we symbolize it with 80%, then the part that's filled up is 20%. And then it goes to the next part, we remember that all these parts, all these Parzufim, are part of Malchut of Ein Sof. After the four lights of direct light, all of the states they're talking about afterwards – from Malchut of Ein Sof, where Malchut restricts itself, and so forth.

And then, what Rav wanted to explain to us in this lesson — he basically explained that there's the next decision of Malchut, what happens. Because there's this inner light that enters from this calculation in the Rosh, it enters into the Partzuf, this is called Ohr Pnimi And then there's the Ohr Makif, the surrounding light does not enter, it surrounds the light, but it pressures this place called the Tabur. How did Rav explain this phenomenon? He said that, basically, the moment we receive pleasure, we have a record, and this weakens the screen. And this action with these two lights that are pressuring the Tabur, this is called, the Bitush Pnim u'Makif; this is basically the principle that we heard about; and then the Rosh makes a decision that the light needs to depart.

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