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

Daily Morning Lesson: July 6, 2026

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

Student: Okay, so we are continuing to study the Preface to the Wisdom of Kabbalah. Today we will have a lesson that's a little different. This course that the Rav gave to beginners had ten lessons. It's very compact. The course that my group received was 52 lessons. This course is only ten, so it's very condensed. The Rav explains a lot. But still, he gives new students time to ask questions, general questions - where we are, what we're learning, there's still this. So he talks less about the Preface. Only toward the end, he talks about the importance of the world of Atzilut. Not the world of Atzilut, but its importance. In the next world, he'll probably talk about the world of Atzilut, which corrects the breaking of the world of Nekudim. So today, we're going to do it a little different. Now, Eran will give an overview of what we've learned so far. Prepare questions, so that we are ready to learn the world of Atzilut. And then, we will watch this beautiful lesson. Really, all the questions they ask, I watched it. And I think that until today, we still ask those questions ourselves. So now, Eran, please give us a review, the overview.

Student: Okay, friends. Also, in the part of the lesson that we're going to hear in a few moments, the Rav talks about there being two stages. One is from above down, and one is from below upwards. First of all, we will do a go over of everything that we saw from the four phases of direct light to the shutting of the vessels. We'll go stage through stage together. We'll be reminded of what we saw so far, and then we'll move to questions and answers. So we will start. We know that the thought of creation is to do good to His created beings, where the Creator wanted to create the desire to receive, and He created it and filled it. We know that there are four phases of direct light. Phase one is completely filled with the upper light. The light creates the desire to receive and fills it, and in the desire to receive, a feeling of the giver is felt as well. Out of that feeling of the giver, the desire to receive now wants to resemble the root. It wants to be similar to the giver, and because of that, also phase two is created, which has the desire to give in the same way that the root creates phase one. Now phase two wants to do the same thing. She wants to give, but she has no one to give to. So what happens? She wants, because she wants to give, she discovers that she has to receive, and also to do the same process that Keter does, and that root phase does, and phase three emerges, where phase three has this form in which she receives in order to bestow. That's the form that we said that is a complete form. This is the ideal form of the desire in which it both receives and bestows. And this form is a form of the desire in which it's seemingly in wholeness, but this is called Zeir Anpin, meaning it receives a little Hochma within a lot of Hassadim. Why is it so? Because it was created from out of Bina, and Bina has the quality of Hassadim. It's the light of giving, the pleasure from giving; relative to phase one, which is the pleasure from receiving, which is the light of Hochma. And now, in phase three, in the end of it, awakens the desire to receive everything. Now that the desire understands what it is to give and what it is to receive, the desire to receive everything is created to receive all of the thought of creation and to implement all the way His desire to do good to His created beings. So what happens in phase four is that she wants to receive it all, also to receive all the filling, and also to receive it from the root, from the giver, the feeling of the giver, it also wants to receive. So phase four is completely filled, let's do it like this with numbers: we got one, two, three and phase four. Phase four is completely filled, and a desire in phase four to resemble the root awakens in her as well. We studied this in TES that she wants to adorn herself, we saw that also as the form of shame, as she longs to be in equivalence of form. She wants to be like the giver, phase four, also we saw that it's considered the created being itself, and thus far, the desire to receive was used directly, the desire in it would awaken and it would be filled. And now from the desire to resemble the root the first restriction is made, which says that we don't receive in order to receive, we don't use the desire directly, but rather now there's a calculation in which we receive only as much as we can aim in order to bestow. That means that a different process begins here, where the desire to receive is filled through the line. What does that mean, through the line? Where it only receives the quantity that can be aimed in order to bestow. And here, the building of what we call the Rosh begins. The Rosh, or the head, begins to calculate how much of the light, of all the light, all the direct light, can be received in order to bestow. Here the restriction is made, and the screen which rejects all the light back, and the calculation begins how much of the direct light can be received in order to bestow. We have here direct light and reflected light. I'll write this in English so that the whole world Kli will be able to follow. Direct light and reflected light. And to the extent in which it can aim in order to bestow, that quantity, that sum, that small quantity, which is a very thin line, is received as inner light, Ohr Pnimi. And here we have the structure of the Partzuf. We'll take the example of the first Partzuf, of what we called the world Adam Kadmon, a Partzuf called Galgalta. This is called the inner light, or Ohr Pnimi, which can now enter into the Partzuf. Now we also see that there are three parts to this Partzuf. The upper part is the Rosh, or the head, which calculates how much can be received in order to bestow. The Toch, which practically receives, and the Sof, the bottom part, which does not receive the light. We also learned that this part of the Partzuf is called Peh. This part of the Partzuf is called the Tabur, and the Sium, or the ending of the Partzuf. The Ohr Pnimi, the inner light, is a combination between the light of Hochma and the light of Hassadim. From this point, the light is no longer received directly, but to the extent in which there's light of Hassadim, it can also allow the light of Hochma to enter, and we have it clothed in what we call Ohr Pnimi, or inner light. We also saw that the inner light has four parts, right? We saw that when the light enters, that's called Ta'amim, or flavors, tastes, and when it emerges, it's called Nekudot, or dots. And the record that enters from the entrance of the light is called Tagin, and the record that enters, sorry, the record that remains from the emergence of Nekudot is called Otiot, or letters. Ta'amim, Nekudot, and from here, the record that remains from Ta'amim is called Tagin, and the record that remains from the Nekudot is called Otiot. I didn't write it here, but we already know this process, we've seen this in detail. This process repeats itself five times, and what happens out of this, these are the five Partzufim of Adam Kadmon called Galgalta, AB, SAG, MA, and BON. Each of these Partzufim takes a record from Malchut of Ein Sof, from phase four, and begins to receive in order to bestow. Each with a certain coarseness and a certain refinement. And we learned that the Partzuf Galgalta works with the records 4-4, the Partzuf AB works with the records 4-3, the Partzuf SAG works with the records 3-2, and the Partzuf MA with 2-1, and the Partzuf BON with the records 1 and root. Galgalta, AB, SAG, MA, and BON.

Thus far, we have the world of Adam Kadmon, the five Partzufim, and we see that the light of Hochma cannot descend below Tabur. This is the same Partzuf we saw before, according to same one. So here what we learned is that the Nekudot of SAG have a special quality in which they stem from the refinement of the Partzuf SAG, which, when the lights begin to emerge from the Partzuf and it begins to be refined, the records are of the level two over two, which means pure Bina. Because it's pure Bina, it's light of Hassadim, which can descend below the Tabur. Because the restriction has no impact on them. Bina can go down, no problem, below Tabur, and that's what happens. Bina begins to descend below Tabur and starts to get intermingled with phase four. Here we have how the record two, phase two, intermingles with phase four. And in this intermingling, the second restriction is created. Here, a new Sium, a new ending is created, as we saw, called the Parsa, which begins to distinguish between the extent in which Bina, the force of Bina controls, and where the Malchut does. Thus far, it was prohibited to receive in order to receive. Now there's a part here, you're not allowed to receive even in order to bestow. This whole area, we're not allowed to receive in order to bestow. And we also saw that the Sium now rose to the Parsa. We also saw the Nekudot of SAG build this Partzuf - Keter, Hochma, Bina, Hesed, Gevura, Tifferet. Here is the two-thirds of Tifferet. We'll do it this way, half-half. Then we have Netzach, Hod, Yesod, and Malchut. From here, there's a gap between vessels of bestowal that are above the Parsa and the vessels of reception, which are below the Parsa. And we also know that here already the places of what will be the worlds later are created. Above the Parsa is the place for the world of Atzilut, and below the Parsa, the place of the worlds of BYA: Briah, Yetzira, Assiya. Then we saw that from the incorporation between the records two-two and the records four-three, those records rise once more to the Rosh of SAG. And from now, in the head of the Rosh of SAG, two couplings are made. One in Nikvey Eynaim upon the records four, sorry, two-one, second restriction, and another coupling upon the records of four-three. From these two couplings, the world of Nekudim in Katnut is created, which we saw that it has three Partzufim: Keter, Abba and Ima, and ZON in Katnut, in smallness, in which only the part called Galgalta ve Eynaim is operated, the vessels of bestowal, and afterwards, that same Partzuf, that same world in Gadlut, in its adult state, we'll do it here in the end: Keter, Abba and Ima, and ZON in Gadlut, and we know that what broke, what shattered was the Partzuf ZON, which we talked about - the eight kings that died. From this shattering, what we saw is that there are four kinds of vessels: Galgalta Eynaim, pure Galgalta Eynaim, the intermingling of Galgalta Eynaim in the AHP, and the intermingling of AHP in Galgalta Eynaim, and the pure AHP, which is the pure vessels of reception. We didn't yet come to the creation of the world of Atzilut, but we know that from this shattering, later the world of correction is created, which is the world of Atzilut that will take care of this entire shattering, and it's also the central world which is connected to us, and cares for us, and we will hear about this in the lesson with the Rav, of course. So thus far, the general summary.

Discussion between students and teachers (not transcribed).

Reader: I think our time is up, and now we will watch the lesson.

Question (Petah Tikva Center): (32:08) During the first week we studied about, after the corporeal world, there's this world, there's the world of Assiya, Beriah, Yetzira, Atzilut, Adam Kadmon.

M. Laitman: So?

Student: Why do Kabbalists study from above down, not from below upwards?

M. Laitman: We learn development from above downwards, and then we learn development from below upwards. It's the order of cascading from the Creator to the created being of reality, which is really how it happened: from the complete to the incomplete in this world. And then we learn how in this world we have to gradually rise to the same state, the same root from which we came down. There are two, these two directions. One, we're learning it in Akudim now, from above downward. And the other one is we go through it in our bodies, in our souls.

Question (Petah Tikva Center): (33:07) How do I know that Kabbalah is the right path? That if in Kabbalah - this is the place, this is the right path?

M. Laitman: Beautiful. You're asking about me. I don't have an answer. A person should study where his heart feels is the truth. There are many people who find themselves in all kinds of circles, and classes, and sects, and teachings. I'm not disqualifying anything. I'm just saying, if I must check - all the way, don't go halfway, half agreement. Really be honest with yourself, sharp all the way. It's what being said here is said sharply, let's say, that you agree and accept it. Don't be in a place where you are kind of agreeing - yes, it's probably okay, or something like that. Meaning, there are places where a person whose soul hasn't ripened, so he's happier elsewhere, not here. Here, it's too direct, it's too rough, it's too deterministic. He wants to hear like the weekly portion, some sweet words from the Torah, some stories. He's still like a child, developing. He's on the way. Some are closer to the point, and they come here for a few months or even a year or two, and then leave, and then they may come back again. In other words, a person always comes to fill his soul to the extent that it developed and demands godliness, eternity. It's according to the question, what am I living for? To the extent that the question is raging in him, to that extent, he is learning. So to the extent that this question really burns in you, be truthful. And according to this, choose the place. There's no other answer. Why? What can I tell you now? My place is real? How would you check it? You'll believe me? It's forbidden to believe. Check. What instruments do you have to check? Can you already see what you will come to with my method after a year or another method after a year? You can't compare. So what instrument do you have? You can ask. But with what instrument can you compare the methods? Only according to the feeling in the heart in your present state. Does it give me more answers or not? And let me tell you, it's not so bad if you go elsewhere and check there and other places, too. I asked my teacher. He answered me this way: Go check. I did go to several places and checked, and I came back to him, and I told him about everything I saw. I wanted to hear criticism from him. Why I thought like this? Why like that? He helped me kind of analyze each state, each feeling, and this is how I learned. The bottom line is: only according to the feeling in the heart. However you feel it. There is no other answer.

Question (Petah Tikva Center): (36:53) I wanted to ask, that state of the final correction that you described, can you reach it in this incarnation while in this body?

M. Laitman: Where in our books? Do you have this book? Okay, so there's a new book that has everything, “Kabbalah for Beginners.” I recommend, we have it here. 50 shekels, and you have everything in one book. Now, he writes this. In “The Essence of the Wisdom of Kabbalah” he writes:

M. Laitman (Source Text/Commentary): (37:35) This wisdom is no less and no more than an order, a sequence of roots cascading by way of cause and consequence in fixed and absolute laws that interweave into a sublime goal. What is the goal of the wisdom, in short? The revelation of His godliness to His creations in this world. Meaning, you have to, through this wisdom, discover godliness here, while you are in this combination of body and soul together. What happens in the soul without the body? We'll talk about it a little bit. Although it's not spoken of anywhere. But the bottom line is, each and every one must over, within a few years, come to a state where he lives in two worlds. And for him, there is no transition between life and death. He sympathizes with his soul, so he doesn't even feel when he leaves his body and receives a new body. But these incarnations for him are simply stages of development. More.

Question (Petah Tikva Center): (38:44) To what extent does the body impact the soul in all these incarnations?

M. Laitman: The body interferes with the soul by seemingly interfering with its development, purportedly interfering. It gives us confusions, all kinds of passions, weaknesses. And here you can, using the body, intensify, increase the power of the yearning upwards. The willpower, the power of the screen. He says, you also have it here in the letters. Actually, I don't know where it is here, although I compiled this. He writes, there's a book called “Sage's Fruit.” He writes that... Today you have all these writings in the “Writings of Baal HaSulam,” all these texts. So he writes, he says this... The soul, which is a part of God above, before it comes to the body, it is adhered as a branch to the root. In short… I'll find it. I can't really see today, I took the wrong glasses. He says, the soul was in unity with all the souls. And this collection of souls is called Adam, Adam HaRishon, never mind. That vessel is divided into thousands of pieces. These pieces clothing bodies, physiological bodies. And also, they send from their degree of godliness to wanting all kinds of lowly things, all kinds of pleasures. They bring the body all kinds of disruptions. If a person sympathizes with the soul and overcomes these disruptions, so these disruptions don't stop him from advancing to spirituality, to godliness, to attaining godliness - these disturbances are built in such a way that a person who overcomes them discovers more godliness - so, when you return to the soul, to the point from which the soul descended, over the resistance of the body, so, that resistance helped you. So when you return to that place, you receive 620 times more lights, more revelation, than without the disruptions of the body. The descent to this world and the ascent back up are in order to bring the soul to the basically infinite development. 620 times is called infinity. Now, why 620 times? Because the soul that rises back up goes through 620 degrees, called commandments. In each degree, you overcome a disturbance, you acquire a screen over it, and you then receive another one. When you acquire a screen, it's called performing a commandment. When you receive light, it's called receiving Torah. The light is called the Torah, and the Hochma is called commandments. This way, 620 times, 613 commandments, and the seven commandments of the greatness, Rabanan, “Rav”, means great. So, there are interpretations; don't be connected to any interpretations you heard before. More.

Question (Petah Tikva Center): (43:42) I'm assuming that everything we're studying here is the path of Torah?

M. Laitman: I don't know what Torah you learned.

Student: The Torah that we received in Mount Sinai.

M. Laitman: You believe in that?

Student: Yes. I believe that what we're learning here is part of it, at least.

M. Laitman: So, believe that it's a part or not a part?

Student: I believe today, that it's a part. The question is, how do these great rabbis resist all this method?

M. Laitman: I'll tell you why. Ask directly. Is it a part or not a part? What we received from above, we received through Kabbalists. Who was Abraham, Isaac, Jacob, Moses? Those who talk with godliness, those who write the revelation of godliness, is a Kabbalist. It's not just someone smart who read a few books, someone who's on a godly degree, who feels the next world, who feels the upper force. It's all receiving from Him, and what he feels, that's what he writes. But he writes in several languages. There's a language that's written, like the language of Gemara. It seems to us like it's rules of this world, but it seems to us this way. It's actually spiritual rules. This is why in the Gemara, there are so many things that are irrational. Or it's written like a history book, like the Torah, or stories about our history. Or it's written like a legend, which is completely unclear. You have all kinds of depictions that seem fantastic there. Or it's written in the language of prophets, who also write in a very, in a language between the language of legends and the language of Torah. You have four languages. Why four? Because the common vessel is divided into four parts, because there must be four exiles, and four redemptions, etc. It all depends on the structure of the vessel, which fundamentally is Yod Hey Vav Hey - four parts. So, of course, from whom do we have the whole Torah? From the Kabbalists. The Kabbalists wrote this. Actually, the whole Torah is written for the days of the Messiah, to a time when we really need to begin to know godliness, and not just live in this world as beasts. The time we live in this world, without recognition of godliness, is a specific time to the end of the 6,000 years. At the end of the 6,000 years, the whole nation, and then the rest of the nations, not just we, we are a chosen people in that we begin. We are a chosen people in that we begin; we are the first, and then they come after us. They come to a state where we reveal the upper world, we begin to own both worlds, where we are truly great, mature, to the extent that we are similar to the Creator, taking from Him the leadership and the providence of all of reality. Now, so, over 6,000 years, as the Zohar was written and was concealed, and all the books of the Kabbalists that were written, and Kabbalists only gave them from one to the other, generation to generation, in secret, and it was forbidden to study Kabbalah, it really was forbidden. And Kabbalists themselves dictated all those things.

M. Laitman: (47:44) Until the beginning of our century, every great Rav was a Kabbalist. At least, this is what Rabash told me, and this is what I understand today. Until the holy Rav Ashlag, all the books that were written, were written with holy spirit. Meaning what? With spiritual attainment. He didn't just kind of made up some smart words, but by attaining the upper world, out of this, he wrote. So, they did not engage in Kabbalah because of the commandment of the Kabbalists, because their souls were not developed enough, and they had to go through the whole development in order to come to a state where we emerge, exit from the last exile. There are four exiles. When we come out of the last exile, physically, we have to also exit emotionally, spiritually, and then we need Kabbalah. And this is exactly our time, here and now, our incarnation now. Previous incarnations - we don't really know, we don't remember, we don't understand, right? Our incarnation falls exactly on the time when we came out of the last exile. And if we don't enter a spiritual redemption now, as well, after we were given the land of Israel, and don't reach the spiritual land of Israel like we came to the physical land of Israel, then we will really be in trouble. Meaning, the external force, the external reality, will force us, forcefully, with blood, to do it. And we will have no choice. It will happen through the Arabs, through all kinds of troubles and problems that I don't want to get into, I don't want to awaken them. That's it. Therefore, all the previous years and generations, and thousands of years, they didn't study Kabbalah, and it was correct. And in our generation, we have to study Kabbalah and Kabbalists. Just as then they said we shouldn't, in the last few generations, we shouted that we should. You can take this book, you can see that there's a special chapter here, Kabbalists until our time, from the Ari and Rabbi Shimon, who wrote when the Zohar should be revealed, and when we should begin to study it. And all the generations, from Rabbi Shimon to our time, our Kabbalists write specifically about our time, and about the last Kabbalists of, let's say, 200, last two centuries, that we have to actually start studying it. And here, that special paradox happened. That because the ultra-Orthodox world receives an education that completes it, gives it a sensation of wholeness, that they can do everything they have to, they don't want, basically, to begin to work in Kabbalah. Baal HaSulam writes about it at the end of the “Introduction to the Book of Zohar.” You can read it here, it's emphasized, it's in bold, in the book, it's in grey, actually. And in order to, nevertheless have enough people, so you can skip over the education, because you cannot exit the education. But in order for a person to be able to bypass the education and reach the wisdom of Kabbalah, he must be non-religious. This is why several centuries ago, the period of enlightenment happened, when scores of people went out from the religious framework. And now, they are coming to the wisdom of Kabbalah, and they are the ones who have to begin the correction, and hopefully after them, the religious people will come and follow them, the whole world. This is the order. I'm talking about facts, and what is happening on the ground. I'm not hiding anything here. There's nothing to hide. Our life depends on it. It's not a game.

Question (Petah Tikva Center): (52:36) What period are we talking about this redemption, like in years?

M. Laitman: The actual redemption began in the previous century, right? With the first wave of immigration to Israel in the end of the 1900s. Yes, we learned it in history, right? Now, spiritual redemption, everyone says it begins from 1995. Spiritual redemption, it's a time when in practice, in masses, we must begin to engage in Kabbalah - 1995. Meaning, our time is already within the time where it is necessary to engage in Kabbalah. This is why… this is what I received from Rabash, and I'm continuing. Sorry, the redemption, the immigration to Israel started in the 1800s, late 1800s.

Student: The worlds we're studying now, Nekudot of SAG, second restriction, is that part of the world SAG? In the beginning, we studied that there are 125 stages, and that they're divided into five worlds, which is Adam Kadmon.

M. Laitman: Yes, yes.

Student: And inside of Adam Kadmon, there are five worlds, which are Galgalta, AB, SAG.

M. Laitman: In all of reality, from the Creator to this world, we learned that there are five worlds. These five worlds are 125 degrees. So, the first world is Adam Kadmon. Then Atzilut, Beria, Yetzira, Assiya. What we learn, we learn what is inside them, how these worlds operate, how the Creator created these worlds in a descent from above downwards, all of reality, and our world, the last one, and the soul within this world that descended from above, and now that soul, through all those degrees, these 125 degrees, then rises back up, from below upwards. That's it. So, everything we learn, we learn within these five worlds, in the 125 degrees.

Student: So, what's on the board is actually stages within the…

M. Laitman: These stages we learn, they're on the board. These are the stages. Everything is in there.

Question (Petah Tikva Center): (55:21) That is between SAG and MA, actually, these worlds?

M. Laitman: No, no, no, no, no, no. We can draw. We have the Creator, then four phases of direct light, then we have Malchut of Ein Sof, the first restriction, meaning Malchut, the restricted Malchut, and the world of Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, the barrier, and this world. What we need is, from this world, to reach through all the worlds, to reach, first of all, the barrier, right? Here, we said in the beginning, we talked in the beginning of the lesson about the quantity and quality of the labor. Here, you have to make sufficient labor in order to cross the barrier. When you cross the barrier, you receive the screen, and through the screen, we rise 125 degrees - 25 in each world, 25 times, and 25 and 25 and 25 and 25, until we reach Malchut of the first restriction and enter the world of Ein Sof. That's it. In that state, when we rise from below upwards, that state is called the end of correction, or the final correction. So, you have this. We learn in the wisdom of Kabbalah, first of all, the expansion from above downwards. It is called the order of expansion of the worlds and Partzufim from above downwards. And then we learn the order of the ascent of the soul, from below upwards. That's it. Both. Our study is mainly in the world of Atzilut. Because here is the whole system of guidance, and correction, and bestowal, and providence. It's all here in the world of Atzilut. The world of AK is Keter. The world of Atzilut is Hochma. Beriah is Bina. Yetzira is ZA. And Assiya is Malchut. So, Keter is like the design, the program, but Hochma is the execution. This is why the world of Atzilut is actually the most important.

Student: Where is the tip of the Yud, in Keter?

M. Laitman: The tip of the Yud is Keter. So, this is why we learn primarily the world of Atzilut. Let's say, in the study of the TES you have 2,000 pages. More than 1,200, 1,300 pages of it is about the world of Atzilut. Because this is basically what we need to know. Who is our landlord? Who operates me? How does He operate me? How I can cause all kinds of changes in Him, through which actions, etc. Okay, more questions. I don't think it's redundant.

Question (Petah Tikva Center): (59:45) We actually started where having the four phases of direct light, that they went through the Partzufim. From each of them we had Keter, Hochma, Bina, Zeir Anpin, and Malchut. In Zeir Anpin we made it into 6 Sefirot, right? Or is it 0.6?

M. Laitman: Your questions?

Student: When we reach these Partzufim, we're relating to these Partzufim, to these Sefirot, as a complete Sefira, not a tenth of a Sefira. Also, when we come to these… meaning, we said we relate to it…

M. Laitman: You're beginning to play with smaller things now. I'll give you a short answer, maybe it'll satisfy you. Zeir Anpin has ten parts in it too, except they're small, each one in itself, compared to the rest of the Partzufim, because it doesn't decide anything. Its Rosh, its head, is in ZAT of Bina. In Bina. As we learned in the four phases of the direct light, Bina thinks, she wants, besides bestowing upon the Creator, besides the light of Hassadim, she also wants to receive, so she would have the light of Hochma. When she begins to think about it, she engenders this operation called Zeir Anpin. So, where is the Rosh of this operation called Zeir Anpin? In Bina. Where is the execution? The execution is called Zeir Anpin. This is why feeling that this Partzuf is not a Partzuf in itself, complete, but it's got ten Sefirot in it, but it is thought about, it is contemplated above, that's why it's called a son with respect to Bina. She thinks about it, and gives it everything, and it only receives both the light of Hassadim and the light of Hochma. We will learn it. Just imagine, 1,200 pages about the world of Atzilut, believe me, out of them, the same 1,200 pages are about the Partzuf Zeir Anpin itself. He is called the Creator. To confuse you a little bit, because it operates on us. Partzuf of Zeir Anpin of Atzilut operates on us. He is called the Creator, and Malchut of the world of Atzilut is called the Shechina, the Divinity, the Shechina.

Question (Petah Tikva Center): (01:02:06) You mentioned earlier that non-religious people are drawn to the wisdom of Kabbalah. The question is whether a person who does not observe commandments, it's written on both verbatim and also in writing, can he develop for the study, meaning without observing those commandments?

M. Laitman: If you read the “Introduction to the Study of the Ten Sefirot,” the most serious book in the wisdom of Kabbalah, and most difficult; not what I talked about, like a dry science book, you'll see that it begins with the “Introduction to the study of the Ten Sefirot.” Who should study my book? The book is six volumes, a corpus of six volumes, thick. So he writes, those who should study them are those who ask, what is the meaning of my life? What am I living for? Such a dry science, so heavy; who need to study? Those for whom it is actually burning to see what am I living for? What am I living for? It may burn to a religious or to a secular people, but a religious people, because he received an upbringing, he puts out these questions; he suppresses them. It's as if he's got some way to complement them. Although I feel bad, I'm observing commandments, I do all kinds of actions, and I get a good reward in this world and the next world, the Creator is good and does good. Somehow, he smooths it out. Whereas a secular people who doesn't have these answers, he received from his upbringing, and he cannot say, I'm better than everyone. So, he's actually helpless, and because of that, he comes to the wisdom of Kabbalah. This is why I said that exiting, emerging from the religious upbringing at the time of the Enlightenment was in order for people to come to the wisdom of Kabbalah now. And indeed, those who receive religious upbringing, it's difficult for him. It's difficult. Education of religion, any religion, not necessarily our religion, the rest of the religions too, the education of any religion comes in order to make a person complete, to give him some sort of “relax a sore,” but the sore comes in order to stimulate him towards high attainment, but the cure comes, you know, to smooth it and make him forget about the problem. Now, observing Mitzvot is something that a person who begins to study Kabbalah, he gradually begins to see that this thing is a result of spiritual operations, because commandments is a spiritual thing. There's no such thing in our world. What do you have in this world? It is written that the Creator doesn't care those who slaughter a beast from the neck or from the back of the neck. You know how a beast is slaughtered, like this, from here. So, the Creator doesn't care how you slaughter a beast, but the commandments were given in order to cleanse a person, to make him more spiritually refined. Commandments are spiritual actions, spiritual actions. As we learn, it talks about actions with a desire through the screen. As we learn about every Partzuf, you have a desire, you have a screen, according to the measure of the screen, you activate the desire, using it in order to bestow. And this is called the commandment. We learn that in this system, the system is built out of 620 actions, which are called commandments. And in spirituality, it's a spiritual system. A person must correct them.

M. Laitman: (01:06:25) In other words, you can say, you can put it this way. Our soul is divided into 620 squares, parts, desires. When you take a desire and correct it, it's called performing a commandment. When you fill it with lights, it is called receiving Torah. So, if you take your whole soul, all 620 commandments, you did them, and you received the whole Torah, all the light inside these actions. And it's got nothing to do with corporeal actions in this world. But because we are in this world, for the time being, in both body and soul, than those who begin to attain spirituality or even don't attain spirituality but has a drive, an inner awakening, to also perform physical actions, although there seems to be no connection, no influence from this world to spirituality. When you slaughter a beast in this way or that way, you don't do anything, but because with your body you want to adjust yourself, adapt yourself to the spiritual route, you do it, and that cleanses you; it makes you more refined. Even because you want to resemble spirituality, even in the corporeal way, to this beast you don't do anything, and to yourself, the fact that you put into yourself a piece of meat that is kosher or not kosher, you don't do anything to your beast, but your heart participates in this action. And here is the whole point of observing the commandments. It's a very subtle matter, you can't really explain it at once. You need to hear it over and over until it drips, and you feel that very fine point. It's not simple.

Student: When Rav Ashlag talks about Torah and Mitzvot, what does he mean?

M. Laitman: All the Kabbalists who talk about Torah and commandments mean; you can read it according to the definition in Kabbalah. Torah and commandments mean spiritual actions you do with your soul, with the screen. You cannot observe Torah and commandments unless across the barrier, as it's written that you cannot observe Torah and Mitzvot unless in the land of Israel. You know, it's written that abroad a person is in the will to receive, so he's got nothing with which to observe the commandments.

Student: When will we start learning some spiritual actions so that I can do something?

M. Laitman: When do you begin to learn spiritual actions and it becomes revealed? By all means. Washing your hands. You have to receive from above a force called light, which will wash your hands. The hands are the vessels of reception. In them, you want to grab the whole world, right? So you need to receive from above a force called water. It's the force of Bina. We need to learn what is water. Mem, Yud, Mem - what is this? What this force symbolizes? How it operates on your will to receive and your ego. So when it pours over your will to receive, it gives the will to receive a quality that instead of receiving you want to give. This is called washing the hands. You know what it means to wash, to take? Yes. In Hebrew, the special washing is called taking. So by all means, this is what we learn. If you want to do such an operation, you will reach it.

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