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

Daily Morning Lesson: September 1, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #3

Reader: Well, hello, friends. So what is the main deficiency we should ask for? Now, we are precisely in the right place towards the most suitable study for that, precisely for that. That indeed this need to discover the upper one, we can use it in a society to enlarge it. And for that we were given all of these conditions, so that truly we were given everything. We were given a desire, a will to receive. We were also given a spark, a godly part from above, something of His quality. And we precisely during the lesson,  should understand the most true meaning of the lesson. And specifically when we study the Study of the Ten Sefirot, “Inner Observation,” what is the intention we should hold during the study? How do we help each other? And I'd like to read a part from the "Introduction to the Preface to the Study of the Ten Sefirot." We have that also in the book. I'm going to read it.

Reading: (01:28) Therefore, the student pledges before the study to strengthen himself in his faith in the Creator and in His providence in reward and punishment, as our sages said, "You can trust your employer to pay you a reward for your actions." And one should direct his exertion that it would be for the sake of the commandments of the Torah, and in this way he will be able to enjoy the light in it, so that his faith will grow stronger and strengthened through the power of this light, as it is written, "It shall be a remedy to your navel and to your bones." Therefore, the student pledges before the study to strengthen himself in faith in the Creator and in His providence in reward and punishment, as our sages said, "You can trust your employer to pay you a reward for your actions." And he'll direct his exertion so it will be for the sake of the commandments of the Torah, and in this way he will be rewarded with enjoying the light in it, so that his faith will grow stronger and strengthened through the power of this light, as it is written, "It shall be health to your navel and marrow to your bones."

Student: Yes, friends, so with this guidance, we are going to enter an additional lesson with Rav. We are studying now the "Inner Observation." It is worthwhile to mention that the "Inner Observation" is a very special part of the Study of the Ten Sefirot. This is actually the addition of Baal HaSulam, in addition to the commentary to the words of the ARI. We have this unique addition that he felt from his attainment, the way Rav explained it, and he had something more to add, with more details and refinements here. And actually this "Inner Observation" helps us greatly to understand what's written, the words of the ARI from the Tree of Life, much better. He gives us a real understanding, a systemic understanding of what's happening here in this chapter that we studied. So we are in item three of the "Inner Observation." We're going to enter into a lesson with the Rav, which is about 50 minutes long. And actually there, the reader reads an item and Rav gives a certain clarification. There's also a Q&A. That's how we will go with the Rav through four items — three, four, five, and six — in the "Inner Observation.” 

And because it's quite a big slice of things, we ask everyone to try to follow as much as possible. We truly recommend, warmly, to take a piece of paper and a writing utensil, something, whoever is writing on a digital platform, just try to take from each item that Baal HaSulam is talking about in the "Inner Observation," and the Rav's explanation, to try to take some sentence, some main point, an impression, something that I caught from each item. And after we conclude this lesson with the Rav, maybe we'll also do a certain workshop on these things. So, okay, so we will follow the Rav, flow with him, and enter into the depth of things. And most importantly, we will do it all as we read just now, and strengthen the providence of the Creator so it will be for the commandments of the Torah, etc. We'll work on it together, and enter the Rav's lesson.

Reader: The Study of the Ten Sefirot, "Inner Observation," item 3. How can we perceive the soul as a part of Godliness?

Reading: (05:37) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #3

How can we perceive the soul as a part of Godliness? 

3) Now we can come to understand what the Kabbalists wrote about the essence of the soul: “The soul is a part of God above

M. Laitman: Meaning that it is actually a part of the Creator that belongs to man. So how can it be that, on one hand, a person can slice off of Godliness like a part, and now it's in his authority? How could it even be to slice anything from the Creator, to slice a part? Is it lacking or not? How can a person even touch this? How can this part of the Creator suddenly belong to a person? And by belonging to the person, it becomes his? Or does it belong to the part of the Creator in a person, or a person that belongs to the Creator? It's not clear. The godly part from above that is in a person, that belongs to the person, it's as if two authorities at once: a part of the Creator that is in the authority of man. 

Reading: (07:20) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #3

“The soul is a part of God above and is not at all changed from the Whole, except in that the soul is a part and not the Whole.” It is like a stone that is carved from a mountain. The essence of the mountain and the essence of the stone are the same

M. Laitman: Meaning, when a person gets a part of Godliness from above, by that part that he took into his authority, he doesn't make any change in it. The Creator is as the Creator before a person took it into his authority and also after he took it into his authority. It's the same thing. The part or the whole, it's one and the same. But still, why is it a part? What is the difference?

Reading: (08:08) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #3

and there is no distinction between the stone and the mountain, except that the stone is a part of the mountain, and the mountain is the Whole, thus far the essence of their words.

These words seem utterly perplexing, and the most difficult is to understand how it is possible to discern a difference and a part in Godliness to the point of resembling it to a stone that is carved from a mountain. 

M. Laitman: Yes, why was such a corporeal example given, like a simple example, that I take an axe, and I slice some stone off a huge mountain, and say, here, this is like the soul that I slice it off the Creator with an axe? It's not… When our sages give us an example, they give it from their attainment. They can't just exchange it to a different example like we do. This doesn't work. Let's take a different example. Their examples come from root and branch that it's suitable for, and you can exchange it. 

Reading: (09:28) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #3

The stone is carved from the mountain by an ax and a sledgehammer. But in Godliness, how and what would separate them from one another?

M. Laitman: Meaning, why do we even need to slice that part off the Creator? Why can't we do it in a different way? And by what? By what do you make that slice? And how do you keep it and discern between it and that part we got? Let's say it's like the Creator, also that part that is in the person, but it's still a part of Him. Does this mean that a person is adhered to the Creator?

Reading: (10:19) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #4

The spiritual is divided by disparity of form, as the corporeal is divided by an ax.

4) Before we come to clarify the matter, we shall explain the essence of the separation in spirituality: Know that spiritual entities become separated from one another only by disparity of form. In other words, if one spiritual entity acquires two forms, it is no longer one, but two. Let me explain it in the souls of people, which are also spiritual: It is known that the form of the spiritual law is simple. Certainly, there are as many souls as there are bodies, where the souls shine. However, they are separated from one another by the disparity of form in each of them, as our sages said, “As their faces are not the same, their opinions are not similar.” The body can discern the form of the souls and tell if each specific soul is a good soul or a bad soul, and likewise with the various forms.

You now see that as a corporeal matter is divided, cut, and becomes separated by an ax and motion that increase the distance between each part, a spiritual matter is divided, cut, and separated by the disparity of form between each part. According to the measure of disparity, so is the distance between each two parts, and remember this well.

M. Laitman: So what's he saying here? First of all, don't forget that when we say "body," it means desire. The Guf, the body of the Partzuf — it's not our beastly body that the wisdom doesn't mention in any place, but everywhere that it's written "body," it means the body of the Partzuf. But this you understand. There are 613 desires that are united together in order to reveal the fulfillment according to the equivalence between the intentions of the desires and the intentions of the light. And according to the equivalence between them, the light, the Creator, the bestowing force can dwell on the desires, and according to that intensity, it's called that the part of the Creator was sliced and is in the created being. So, the spiritual is separated under the law of equivalence of form like the corporeal is sliced by the axe — sorry, disparity of form. And according to equivalence of form, the corporeal can become one with the other. And by this we check the souls as much as the body, meaning the desires, whether they can be separated, sliced from the Creator, or the opposite—to bring them back in adhesion to the Creator. Yes.

Question (Petah Tikva Center): (14:16) What does it mean, as their faces are not… the same, their opinions are not similar. What does it mean? 

M. Laitman: Of the souls. 

Student: Opinions?

M. Laitman: Opinions in what I attain. Let's say if you're talking about people, so we say each one has a different opinion, as if, supposedly, as if there's someone to talk to. But if we're speaking about the souls, or speaking about spiritual vessels, that each and every one has 613 desires in a different combination, and each one has screens in different heights, also one from the other, and even if it's, let's say, it's the same height of the screens, so one and the other, but still the souls are separated because in every soul there's a different combination between the 613 desires. That's why, just as their desires — this is their faces, the Partzufim — aren't equal, also their opinions aren't equal. Partzuf means the revelation of Hochma: "The person's wisdom will illuminate his face." So, according to that, also their opinions, understanding, and perception aren't equal, even on the same degree. Each one perceives in their own style, in their own manner, in a different way from the other. Just like in our world, and we can't compare the two. The way I taste this tea, and the way you taste this tea, we can't compare the tastes. We can say bitter or sweet, this or that, in general, because we have common senses for it, but we can never actually say how I get inspired from what I taste, and how you get inspired by what you taste, because that only depends on the combination of your desires, and not the combination of my desires, and that's not something we can compare or equalize between us to make it common. We can't. I don't know how to say it in Hebrew, but let's say we have 5 plus 2 divided by 7. What do you call this? Common denominator? Okay. So we can have a common denominator, but we will never know what each one's private tastes are. We can never equalize in what we attain, what me and you attain. We can only equalize when we bestow. By this, we can measure ourselves, and say this is exactly: you and me are equal in bestowal; but in reception, where each one is individual, there we can't compare the tastes. That's it.

Reader: Item 5. 

Reading: (17:40) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #5

How can there be disparity of form in creation with respect to Ein Sof [infinity/no end]?

5) We are still not content. In this world, in souls of people, in relation to the soul, of which it was said to be a part of God above, it is still unclear how it is separated from Godliness to the point that we can call it “a Godly part.” We should not say “by disparity of form,” since we have already said that Godliness is simple light that contains the whole abundance of forms and opposite forms in the world in His simple uniqueness, as in “one, unique, and unified.” Hence, how can we depict disparity of form in the soul, making it different from Godliness, rendering it distinct, to acquire a part of Him there?

M. Laitman: (18:47) Is that clear or not? I'm not sure. So, I want to give a short introduction, that way, it'll be clear in what angle to approach this matter, because I see it's a bit difficult. We have the only state that exists called the world of Ein Sof. And in the world of Ein Sof, let's say that the souls exist inside it.

Each soul, according to the extent that it can bestow, can give — according to that, it is in equivalence of form with the light that fills that Ein Sof. The light of Ein Sof is called all, everything. The soul, as much as it can bestow, according to the screen that she could have, according to the extent that she can give, she starts resembling the light in equal part, in different parts. Every soul can resemble the light of Ein Sof, bestow from 0 to 125 degrees. Here, it's complete equivalence. Clear? 

To the extent that this soul, the vessel, the screen is in attainment of the quality of bestowal, so according to that, the vessel is filled. It fills itself from within itself by attaining the quality of bestowal, by filling himself by that. He doesn't need more than bestowal. He himself is Chafetz Chesed, delighted in mercy. So we say that the light shines in him according to the extent of the bestowal that he attains. Then it turns out that supposedly he slices a part of the whole of the mountain in himself. Is Godliness lacking by that? No, why lacking? He's just revealing it, that it's in him. Is he really slicing Him off? By what? He reveals inside him a part of the whole, according to the extent that he can reveal, according to his height, his degrees. Can he attain the whole? Obviously, he must attain the whole. By what? 

It's a private vessel. All in all, it's a private soul. By bestowing to everybody, he can attain these deficiencies. This is called that he participates in the sorrow of the public. He also gets the filling of the public, all the light that should be revealed in them. So in the end, every soul attains the whole mountain. The Creator is revealed in each and every soul, and those private parts of the soul being revealed, it's as if the parts that are sliced off the Creator, according to the attainment of the lights that the soul still attains on the degrees by ascending on the degrees until it reaches that whole. So we're talking about desires called Guf, body, that they correct themselves to resemble bestowal, the Creator, the light, and according to that, a part of the whole is revealed in them. Just like the Creator has the quality of bestowal, also in the soul the quality of bestowal is revealed until it's completely revealed. That's it. All of this is happening in the world of Ein Sof. There is no other place or other state. All the states are in the souls that are called the 125 degrees, or the five worlds. It's all in the soul.  

Question (Petah Tikva Center): (24:04) What does it mean that the whole and the particular are the same?

M. Laitman: The whole and the particular are the same… Depends what you're talking about. If I'm talking about one soul, so just as that one soul can harm or benefit all the collective of the souls, one small cogwheel, and there's a machine filled with all these gears, if one of the gears stops, does something, or ruins something, that corruption passes on to everyone. And then the corruption of the soul is times the number of the gears, and their intensity, and their purpose compared to that one little wheel. 

Maybe by that you can say that the individual and the collective are equal. Or you can say the opposite: to the extent that that wheel equalizes to the collective, so the collective gives that individual intensity and is rewarded to be as the collective. That's why the individual and the collective are equal, because there's no bit in spirituality, and every soul is important like all the other souls. There's no, like, bits. It's all everything or nothing. That's why… And where did you read it? Oh, no? What, you just came up with that?

Question (Petah Tikva Center): (25:42) No, because it's… This is seemingly a part, and this is the whole. This is the particular, the part, and it's the whole. That's why I asked. The question is, if there is no some in spirituality, what does it mean that they become equal? And what is their equality, if there is no some or part?

M. Laitman: If there is no part, it means that the correction has to be whole. Every spiritual degree has to have ten Sefirot, and no less. Meaning there's a certain quota that you have to answer for. You have to reach that measure. Less, you don't feel. You don't ascend on a degree. You don't feel anything. It's like… there's a mechanical clock that just keeps going, and then there's a clock that the hands just jump every… until it doesn't reach the end of the two minutes, it doesn't move. That's called that there's no bit. There's a capacitor there, and until it doesn't fill, it's not filled, it doesn't give a pulse to the relay, and the hand won't move. That's called there's no bit, let's say. That there's ten and not nine until it doesn't reach Malchut. Like we learn in the four phases of direct light: until it doesn't reach Malchut, there's no one to respond, no one to feel. That's called that there's no bit, ess of the threshold of understanding, of exertion.

Question (Petah Tikva Center): (27:28) How can we say that even though they are the same, equal, the soul and the Creator, she is still a part, and He is the whole? So, in what are they equal?

M. Laitman: They're equal in that as much as it reaches equivalence of form with Him, it's equal to Him. Equal as a part of Him, as the same desire to bestow that she attained, by that she's equal to Him. But obviously, it's not the end of correction. It's still some partial measure of bestowal. That's why it's called a part. This part, it's also not essential… it's an essential part, and not in quantity. It's like coming back to awareness from being unconscious. He's in Ein Sof and gradually starts awakening to understand what's happening here, what's happening with me, with my equivalence of form, with the host, the landlord, Him to me, me to Him, to the extent that he can sustain himself in coming back to awareness. And that's according to the measure of the screen. Then he starts knowing what's happening to him. And all those measures that by them he returns to awareness are whole measures, 125 measures, let's say. Because it can't be that something does work or something doesn't work. On every degree, there has to be an awakening in all the 613 organs to a certain extent. That's how it's accustomed in spirituality. That's how it works there. 

It can't be that Malchut will respond before the first nine will pass the state. There'll be nine of direct light, nine of reflected light. So, it's impossible. It's not called in action. She can't do anything. Why would you say, oh, I want something? Oh, I came here. Oh, something happened. Why? Oh, and before that, there was nothing? Sometimes people look at you and say, what? He doesn't feel it. He doesn't see what's going on. We look at you like that. You don't believe us? Yeah, we're looking at you, and you are lacking awareness. Why are you smiling? That's what happens. Until you start saying, oh, what's going on? Suddenly, you awaken. Well, what a savage am I? I'm horrible. And so on. Usually it happens like that. No? Yes, yes, already. Why? You're so… How did I do that? How can that be? And before, it wasn't. 

Also during the deed, nothing happened. And also afterwards, when you went through thousands of calculations about that, nothing happened. And suddenly you feel that you can't stand it. It's horrible. What's going on? So, you reach some threshold of awareness, and understanding, and criticism, and then you can calculate upon it. So, that's called that there's no bit in spirituality. There has to be a full measure.  

Question (Jerusalem): (31:41) I'm reading, likewise, a spiritual matter is divided and cut and separated because of the disparity of form from part to part. What is a form?

M. Laitman: Disparity of form is that they're precise, measurable definitions. In other languages, we say discrete. In Hebrew, I don't know how to say it. That it ticks like some measure. One kilo, two, three, four, and no less than a kilo, and no more than a kilo. Only according to whole kilos. That's how equivalence works. I can't jump to one and a half degrees. It has to be ten on every degree, and then I jump one, two, three, and so on. Each one has to be ten and not nine, ten and not eleven, because otherwise it won't be a created being. It can't take place from the nature of the creation. That Malchut is the one that feels, and decides, and does the deeds. Well, please. Item five.

Reader: Item five. Item five in the paragraph, "Indeed."

Reading: (33:07) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #5

Indeed, this question applies primarily to the light of Ein Sof prior to the restriction, for in the reality before us, all the worlds, upper ones and lower ones, are discerned by two discernments: The first discernment is the form of this entire reality as it is prior to the restriction. At that time, everything was without a boundary and without an end. This discernment is called “the light of Ein Sof.” The second discernment is the form of this entire reality from the restriction downward. Then everything became limited and measured. This discernment is called the four worlds Atzilut, Beria, Yetzira, Assiya.

M. Laitman: Meaning that there's a matter of perception, which is a world of Ein Sof, and there's a perception that is already defined as worlds, as measures, as degrees, less than Ein Sof, in limitations.

Reading: (34:18) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #5

It is known that there is no thought or perception whatsoever in His self, and there is no name or appellation in Him, anything that we do not attain, how can we define it by a name? 

M. Laitman: Meaning, the quality of bestowal itself, the Creator, if it's not attained in the vessel, we can't say anything about it. Meaning, what we attain only according to the composition of that vessel that participates in the attainment, only that we can call names in what we attain. So, we talk about something attained according to the attainer: merciful, graceful, a thousand and one names we have for the Creator. And we truly don't say anything. We don't say it, not in our voice, or thought, or anything, but only about Him. Because except for the light, we have nothing to say about anything, because we are the desire, and before us is the light. So all our words are from our inspiration of the light. That's all our vocabulary, and all our thoughts, and everything we are. We don't know anything about ourselves. Like he explains, we don't know anything about our essence, and also about Atzmuto, His essence. 

All in all, I perceive the changes that I'm going through, and that is what I call the names of the Creator. Why? Because only He works on me, and except for that, there is nothing, and only I am activated from Him. So everything I feel, who I am, what I am — meaning, what am I, the way I feel myself, the way I feel what I feel — that is all actually Him. He is giving us that feeling. That's why we call that feeling, I ascribe it to Him. That's why we say, what are the holy names? It's the HaVaYaH, the structure of the vessel, and the light that filled the vessel. Meaning, the inner state of the vessel is called the name of the Creator.

Reading: (36:54) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #5

anything that we do not attain, how can we define it by a name? Any name implies attainment, indicating that we have attained it as that name. Thus, it is certain that there is no name or appellation whatsoever in His self, and all the names and appellations are but in His light which expands from Him. The expansion of His light prior to the restriction, which had filled the whole of reality, without a boundary or an end, is called Ein Sof. Thus, we should understand how the light of Ein Sof is defined in and of itself, and has departed from His self to the point that we may define it by a name, as we have said about the soul.

M. Laitman: That's why the Creator is called Bo-Re, "come and see" — that what we see and attain, meaning seeing the light of Hochma. When we reach the force of bestowal, the force to bestow, we reach the filling of Hochma; then it's called the light of mercy with the illumination of Hochma. As much as it's revealed in me, that I know it, understand it, I've put it together, I did it, I know everything about it — then it's called the Creator. Why? Because except for that, I have nothing. Also what I think about myself, also what I think about the fulfillment, also the results, everything I can just put in my mind and my feeling — it's all the Creator, just as we see from the four phases of direct light. Yes.

Reader: Item six. 

Reading: (39:14) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #6

Explanation of the words of our sages: “Hence, work and labor have been prepared for the reward of the souls, for ‘One who eats that which is not one’s own is afraid to look at one’s face.’”

Reader: Six. 

M. Laitman: His face, the face of the giver.

Reader: Item six.

Reading: (39:42) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #6

6) To somewhat understand this sublime place, we must go into further detail. We shall research the axis of the entire reality before us and its general purpose. Is there an operation without a purpose? And what is that purpose for which He has invented this entire reality before us in the upper worlds and in the lower worlds?

Indeed, our sages have already instructed us in many places that all the worlds were created only for Israel, who observe Torah and Mitzvot [commandments], etc., and this is well known. However, we should understand this question of our sages, who asked about it: “If the purpose of the creation of the worlds was to delight His created beings, why did He create this corporeal, turbid, and tormented world? Without it, He could certainly delight the souls as much as He wanted, so why did He bring the soul into such a murky and filthy body?” 

M. Laitman: We have a few questions. The creation of the worlds, or to do good to the created beings? And the reason: to do good for Israel? Why for Israel? Because they keep the commandments. But the other creations don't do it? What's the connection between all created beings to Israel? When is it Israel? When is beings created? When is it to do good to them? When is it to do good to everybody? What's going on here? Is there a difference or not?  

Reading: (41:48) "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation Chapter 1. #6

They explained it with the verse, “One who eats that which is not one’s own is afraid to look at one’s face.” This means there is a flaw of shame in any free gift. To spare the souls this blemish, He created this world, where there is work, and they will enjoy their labor in the future, for they take their complete reward in return for their work, and are thus spared the blemish of shame.

M. Laitman: The words are very raw and simple. They don't even suit the Creator. Meaning, I created you, you are my slave. Now I'm giving you a condition. You work for me, and I'll pay you a reward. This is what it sounds like. So, obviously we need to understand what's going on here. To do good to the created beings — does it have to come in such a way? And if to do good, work a bit, and I'll pay you a lot, so there'll be shame? And why should there still be exertion and reward? Reward and punishment? Meaning, there are a lot of questions here that, if we start opening, even in item six, he was telling us about the condition that there's a Creator, there are created beings. Sometimes they're called created beings, sometimes they are called Israel. If it's created beings just to enjoy, Israel are the ones keeping the commandments. So, in order to give the pleasure that He thought, He created this world—not anything better. Why? There's a place to work. You work here, then you'll get a reward. Is that called to do good to the created beings? That's not doing good. The host I'm working for, the landlord, he's not doing good to me. Someone who does good is one who gives, not pays.

Pays means that I give and He gives. I work and exert, and He gives a payment. It's not called that He gave gifts. It doesn't mean that He has a desire to do good to the created beings. What work should I give in order for Him to pay for me? Why is that work on my behalf? Why were the commandments created? Why is a reward from Him called that He wants to do good? We don't see it according to the words, or like it happens in our world. It could be — I'll just say it in advance — it could be only under the condition that He gives me work, He gives me exertion, He gives me a place, He gives me everything so I will sweat. Not because He needs this work, but because by this I become worthy of receiving all the abundance. Only in that way can all these conditions take place. Well, that's something we'll talk about at a different time.

Question (USA): (45:41) The work, is it only in this world?

M. Laitman: The work is mainly in this world. There's still more work that belongs to the souls that are disconnected from this reality called this world. Supposedly a reality, it's fake, but still it's a reality. And there's also work — you can't really say "work," it's not in terms of our world — but there's work that isn't in this world. But the main thing is here: until we attain the barrier, until we correct our vessels, and reward and punishment, and the qualities of Bina. That is the correction, the minimal correction that a person does in his first years, that before that, he's not even called Adam. He doesn't have what to resemble the Creator with; he just acquires qualities of bestowal and concealment; he still doesn't use them. Bina doesn't use the qualities of bestowal. Only when she starts giving, she receives from above and gives it below — that's how we are. If we receive from above and give below to the other souls, that's called that we are bestowers. That's already adulthood. But before it, the qualities of Bina only, upon the will to receive, upon the Malchut, of course, it's also work, it's very difficult, but it's still not an action.  

Question (Petah Tikva Center): (47:31) Why does he write that the soul is inside the body, not above the body? Why specifically inside?

M. Laitman: What soul? Did you understand what he asked, or not? He got confused again, right? Where could a soul be if not in a body? How can a soul just like, you know, float without a body? A soul without a body is the Creator. That confused you even more? The body is called the will to receive, corrected in order to bestow. The soul is the light that that vessel has revealed. So, how can it be that there'll be a soul without a body? The body-that will to receive that is corrected in order to bestow by restriction, screen, reflected light, that the light of mercy expands in it. So first of all, it's the light of the soul, and then even the illumination of Hochma. So, how could it be that these lights will not expand in the Guf of the Partzuf?

Student: If I understand correctly, he writes that the soul is in the corporeal body in this world. In this world, in the corporeal world?

M. Laitman: Where is that written? If he wrote like that, he means the will to receive in order to receive, that there, there could be some small illumination that also we call it a soul on the name of the future, when the body starts taking care of itself, correcting itself, and it will really have a soul. The will to receive in order to receive, it's not the body of the soul. It's still not a body yet. It's still corrupted. Again, we're not speaking about this flesh. The body means desire.

 A corporeal desire is called the body of this world. Corporeal means in order to receive. It's still not corrected. And then in it, there can only be a little spark that gives it livelihood. And if it starts wanting to correct itself, and builds an environment, and books, and this whole process, then he's added coarseness. And that coarseness, he can work upon it to correct it, to add corrections by studying. And then the light comes and reforms. That's called the light of Torah. "I have created the evil inclination, I have created the Torah as a spice, because the light in it reforms.” Meaning this body, meaning that desire that is with the intention to receive, returns to the good, like the Creator, the Good Who Does Good, in order to bestow. Then it's called that the body becomes corrected. In the corrected body, to the extent that it's corrected, the soul can enter. The light of bestowal is revealed. You got confused. Okay. Happens. Body — I don't know, tattoo it on your heart — body means desire. It's always like that until a person doesn't pass the barrier, until he doesn't actually get that minimum body, at least, to have it in him. It'll always be confusing. The soul in the body, the soul goes out of the body, then he suddenly doesn't know already what's going on. That body was alive, suddenly it's dead. So, when we study, the confusion is just… can't do it.  

Question (Petah Tikva Center): (51:49) Why, in this process of the desire that discovers where it is, why does it require labor, what is the reward, and why is there a difference between them?

M. Laitman: We promise to talk about it next time. He's only asking now. You want an answer already? What? That is an answer. Okay. We want to, you know, keep an appetite. Before you eat, you have to build an appetite. Otherwise, it won't hold. There's no deficiency. There won't be a vessel.

Question (Petah Tikva Center): (52:27) To continue on his question, what is the concept of this world?

M. Laitman: This world is what's revealed in the corrupted will to receive that still doesn't have any ability to do any act of bestowal and can't understand what bestowal is, and he's only in the quality of reception, and not even in the Klipot, because the Klipot is one against the other. Once he's in holiness, one against the Klipot, that's already… But in a simple way, his pleasures are called bodily pleasures, or human pleasures. But it's still, there's no body, there's no human, it just seems to us that way. There is no corporeal body, and there is no humanity that seems to me that it's here in front of me, seven billion heads with bodies on two legs. It's all what the will to receive thinks when it's not corrected. But this perception is a perception that is there until the end of correction, until the general correction. And if at least one will have an uncorrected perception, so the biggest righteous will be incorporated with him and also will have the same perception of reality. It doesn't matter that he's in Atzilut; he will also feel through his body, by incorporating all other bodies, that it's called his corporeal body in this world, and he has that type of reality.

And yes, to go to doctors, and take care, and die, and everything. Perception of reality is something very… Okay, let's go to the next part.