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

Daily Morning Lesson: September 25, 2026

Part 1: Sitrin Convention, Sukkot 2003. Lesson 1

Reader: Hello, dear friends. In the first part of the lesson we will continue our series of lessons from the Sitrin Convention of Sukkot 2003, continuing with lesson number one from the 9th of October 2003. Note that at the end of the lesson, we'll ask you to summarize the main points in the Ten so you can start summarizing, already, during the lesson so that we have something to discuss at the end of it.

M. Laitman: (00:36) After we break through the barrier, through the Machsom, after there's a receiving of the upper light in order to purify Galgalta ve Eynaim, that is our very highest desires: the root, first and second until the middle of Bina, you know this, Shoresh, Aleph, and GAR, the Bet of the second of the Aviut. All of this takes place in a period from Passover until Shavuot. What does this mean? The exodus from Passover is the crossing of the Machsom and the exiting from the ego. There are all kinds of transitions and states. You know how many states a person can go through before one can really say they have passed through something. There are intermediate states there as well. After that, he receives the light and purifies himself through forty-nine Sefirot up to the fiftieth, and that Sefira is called the fifty gates of Bina, and he enters into Bina. Why fifty? Bina is forty, the letter Mem, a closed letter which symbolizes Bina because Bina is like Noah's Ark. It's closed like a box, a kind of a knot, a spiritual knot that concentrates within it only one quality: complete bestowal, complete negation of oneself and complete bestowal. In such a state nothing affects a person, nothing frightens him, he is above himself, with no connection to his “I.” These are the qualities the spiritual light transfers to our ego, and in such a state this box, our soul, all of our qualities are filled with the light of Hassadim, the light of complete bestowal. It causes the absolute negation of my “I” and this is also called the Noah's Ark. There are many names for this because in such a state a person can save himself and not depend on anything or anyone. Nothing frightens him, of course, no storm, no flood frightens him. A flood is also a quality of Bina, water, within which all of Malchut and all of Hochma is revealed. The flood, this concentration of the external and internal forces from inside, it's the pure forces of Bina, externally, it's all these other forces. We will study this. It's not a simple category. It's what builds the soul in such a way that when the soul, inside and out, is under this flood, under this pure quality of Bina, pure bestowal and under the seemingly opposite qualities of Bina that use Hochma and Malchut, the soul is strengthened by this and it acquires such qualities that it can already raise from within itself such light of Hassadim to be enough to receive the light of Hochma in order to bestow.

M. Laitman: (04:35) Bina itself bestows and doesn't want anything but when it comes into contact with this flood, such strength develops in Bina that it can just receive the light of Hochma and nothing will be fearful for it. This is in regard to acquisition of the quality of Bina and when the quality of Bina is attained, then all of a person's qualities say, "We will do and we shall hear. We will accept the Torah," and this is the correction of egoism. Afterall, acquiring the qualities of Bina, Galgalta ve Eynaim, nothing here still occurs with our own qualities. We simply acquire the quality of Bina but only after that do we begin to work with the real qualities, the qualities of Malchut. That is why it is said that all of a person's qualities - a person is described as a nation, is likened to women, men, elders - all of these are qualities within us. When this whole nation gathers under the foot of Mount Sinai, Sinai from the word of Sinah [hatred], then hatred arises in him from the side of Bina towards the quality of Malchut and then the whole people cries, "We are ready." All of the person's qualities have become so purified that one is ready to receive this method of Kabbalah, and Kabbalah is a method of working on the egoistic qualities from the quality of reception, to receive light of Hochma in order to bestow. Then, the state is called the giving of the Torah. In this way, in this manner, egoism is corrected. Afterwards, of course, when one acquires this Torah, this method, this light, what does this mean? Everything is done through the light and the vessel. When one receives this light that can gradually correct these vessels, then this light and these vessels not simply exist one opposite another but, first, light must enter into them. And after this upper light descends, what is called Moses from the word Moshe, from the word to draw out, to draw egoism out, to pull it from below upward to the light—Moses represents the combination of all of the person's qualities, to draw the light upon himself—after Moshe draws this light upon himself, that is one quality in the soul called the point in the heart, then the soul must be broken. As we know, everything begins, every action starts with the breaking of the vessels. Then, the qualities of the light enter the vessels, a connection forms between them and, then, thanks to this next light that comes, the correcting light, those sparks of light that fell after the breaking from the light into egoism during the breaking begin to correct this egoism. So, what do I want to say? Breaking of the vessel must occur. That is, the entire nation, Moses, comes down the mountain, in other words, he acquires the Torah, receives the Torah, descends with it to these other qualities and, in the meantime, they are creating the golden calf. He symbolically breaks all of this, and the light enters the vessel and the breaking occurs. 

M. Laitman: (09:27) Now it's all clear. We studied this process in the world of Nekudim, how the breaking of the vessels occurs, and in Adam HaRishon, how it happened in Adam. Now, it's quite the same. It's the same process and there's no escaping it. This is how the connection between the lights and vessels is made. This happens on the seventeenth of Tammuz. We'll talk about the calendar, how many days that is. Let's say, there are fifty days from the beginning of the exit from the egoism to the receiving of the Torah, up to the point of breaking and, here, we'll see. The light then enters the vessels and this is what happens to a person from here on out. After that, a certain time passes until the first of Elul. It's a new month at the end of which a new year begins, through the new moon the new year begins. What does this mean? Moses, again, ascends Mount Sinai and receives the Torah, the scrolls. Again, he loses this light inside the vessel and it is possible to ascend again and ask for the light of correction. Then, this light of correction comes to a person and in this light the person begins to see himself. And again, there are forty days occurring, which Moses is, once more, in contact with the light of Bina, with the quality of Bina, forty days, and then again, after that, he descends and the light begins to pass through all the other qualities to the rest of the nation. The cascading of the light down to Malchut and the beginning of this complete opposition between the light and Malchut, this day we celebrate as Yom Kippur. In other words, when a person, together with his soul, after the breaking, after understanding what is happening in him at all, that there is nothing good, no good quality within him, everything must be corrected. He discovers this because in every quality of the egoistic soul there is already a spark of light that fell during the first breaking, during the entrance of the light for the first time. Now, the light shines again, the light of correction, and there's a gap between the first and the second scrolls, so to speak. We'll go through all of this. It's very interesting. It is better to go through all of this in Kabbalah rather than where it is written somewhere else, what is the difference between them. The light no longer needs to break to enter the vessels, to mix with them. It needs to shine from afar and gradually correct the vessel because the vessel already has different qualities. And starting from Yom Kippur, during Yom Kippur, what takes place is an opposition of the entire vessel, that opens in its entire depth, egoistic depth, facing all of this light that must correct it and fill this Kli. Sometimes, I say “he,” sometimes I say “she.” It depends, don't pay attention to this. It depends how I think about the vessel, as masculine or feminine. In Hebrew it's the same, “Kli.” It can be used as masculine or feminine. It depends on how you look at the work of the Kli. If you think about its bestowal then it's a “he” but if it's egoistic qualities, then, it's different and so on and so forth. So, what's next? 

M. Laitman: (13:57) That is why on Yom Kippur we observe this custom when a person does not eat, does not drink, cannot bathe, cannot have intimate relations, or anointing themselves with oil. Oil is the light of Hochma and the body is the one to receive so the external reception of this light of Hochma is what is called “anointing.” Of course, nothing that has leather covering can be worn. Leather is considered a garment and an outer covering which is still an outer vessel. We'll study, later, that a person has inner vessels and external vessels. During the restrictions, the vessels of Nefesh, Ruach, Neshama have formed and for Haya, Yechida, and the light of Hochma, we have outer, external vessels. There are outer vessels called Levush and Heichal, garment and palace. Those are the outer vessels. We have three qualities: root, soul, and body, and aside from that we have garments and a palace, which we build ourselves. The garments and the palace exist for us in our world because of the imperfection of our vessels, if we were whole inside, we wouldn't need neither a garment, like Adam HaRishon, nor a palace. These vessels would exist within us. That is, in fact, what we now compensate partially with garment and the palace in our world, house in our world, it doesn't matter, a palace, a house, a temple, wherever a person puts himself corresponds to the lack of correction of our vessels, the lack of perfection within the person. As a person is gradually corrected, all of this, he no longer needs either a garment or palace. So, the light that comes to us on Yom Kippur is what discovers in us all these negative qualities. And with respect to these prayers, the Kabbalists describe them all in words that a person can utter without understanding anything, simply turning to the Creator, while a person who understands sees these texts as his own inner desires and how he must direct them and turn to the Creator. Prayer is composed in such a language that anyone can use it in any way for himself depending on the degree that a person is on from the root to the complete correction. He can clothe it under himself or adapt it to himself. This is the language in which Moshe wrote, in which the Torah is written and the Kabbalists always use it so as not to address only students of Kabbalah specifically but everyone in general, regardless of their spiritual degree. So, if you look at the prayers, you can see all these interactions, all the degrees of each human desire towards the light from each of our desires, from any of them. 

M. Laitman: (18:31) We have a total of 620 desires, as you know, Tarach. 

Question (Petah Tikva Center): Not all the holidays are mentioned in the Torah, some of them were added later. 

M. Laitman: Everything I'm talking about now is written by Moshe. 

Student: There are holidays like Hanukkah and Purim that were added.

M. Laitman: Hanukkah and Purim are the holidays that a person goes through after receiving the Torah. Moshe wrote everything that pertained to receiving the Torah and the entry and ascent of the soul up to Bina. That is his task. Moshe is the force that raises all of a person's desires from Malchut to Bina, up to entering Erez Israel, the land of Israel as it is called. Beyond that, that's it, everything that there is already correction without Moshe. Moshe is the quality that brings Malchut out of the degree of Bina. That's why he dies in Jordan, seeing Israel from afar. As it says in the Torah; he ascended Mount Nebo and died there on the fifth of Adar. We will learn what that means, that he was born in the fifth of Adar and died in the fifth of Adar. Everything according to the spiritual roots. We're not talking about Moshe. I can't imagine a person doing this. It doesn't fit for me at all that there is a flock wandering in the desert and so on. But you can understand it this way as well, it doesn't matter. Every spiritual root must touch the earth, our world, clothe in the matter, every root. That is why everything that must happen with us in the spiritual world must also happen in this world with us, with all of us. And as of today, everything has happened except Purim, the end of correction, Gmar Tikkun. Absolutely everything else has already come into being. So, on Yom Kippur, we receive this light. We don't receive it into ourselves. We feel it before us, an enormous light that allows us to see the depth of our egoistic Kli. This is why we don't eat, we don't drink, we do not anoint ourselves with oil, there is no intimacy, and we do not wear leather shoes. We are in a state of opposition to the light. After that, we begin to build our relationship to this light so that it will begin to correct us. The preparation of the light continues from Yom Kippur until the beginning of Sukkot. Before Yom Kippur, we have ten special days called, Aseret Yemei Teshuvah, the Ten Days of Repentance. That is when all of the ego which is already structured under the ten Sefirot and each of them is under the influence of this light from the New Year until Yom Kippur. Under the influence of the light, every structure, every Sefira, every degree guides itself into a certain way until it reaches Malchut which is the tenth and last Sefira which feels itself completely isolated, opposite from the light. 

M. Laitman: (23:49) That is Yom Kippur, called the tenth day of repentance. That's why it is called that. It's when a person judges himself, who he is, what he is, and how he… what can be done. Then the preparation begins, starting from Yom Kippur to the beginning of Sukkot, preparation for correction. The correction begins on the first day of Sukkot. For us, that will be tomorrow. This year's Sukkot falls on Shabbat. There is a difference between when it falls on what and when it doesn't, why and how. We will study that too. On Sukkot, we built for ourselves a special Kli and a helpful one as though, like a person who is in a garment and a home, a tent, a tabernacle, and a Sukkah that we build especially for this. We built it from special material, natural material. The walls don't matter. They can be artificial. We create the artificial walls but the roof must be made from the waste of the Sukkot threshing floor and the wine press, meaning the straw and all sorts of leftovers, branches, from palm trees and so forth. We'll learn why it happens. It's not just out of habit, it's based on spiritual roots. A person builds such a tabernacle for seven days because what is now taking place is the correction only of the ZAT, of VAK, of that part of the soul's egoistic desire. It's not Keter or Hochma or Bina, not the three upper Sefirot. Those we will add at Purim through Hanukkah. We will reach Purim and at Purim we will have Purim at Yom HaKippurim, Ke Purim, like Purim. Kippur is the reception of all the light into the corrected Kli. This is the end of correction corresponding to complete correction and filling, as opposed to when this vessel is already corrected but waiting to be filled. It looks like Purim. That is Purim, that is like Purim, Yom Kippur. So, for seven days we sit in this Sukkah that is made according to these very specific laws and there is a whole tractate in the Talmud called “Sukkah” with all the diagrams and everything. You know, the Talmud was written in the third century of our era. After the destruction of the temple, so as not to forget, since it had to be practiced, they wrote it all down. There was a gathering of seventy great Kabbalists, a sort of supreme body called Knesset HaGdola, the Great Assembly. Great Gdola, it's great in height, Gdola, and in breadth and width, that's Bina. So, they wrote that all down and drew it all for us how the Sukkah must look according to some inner state of ours. That is, everything there changes accordingly. It says that there must not be a gap larger than three Tefachim [handbreadths]. Because we have learned, if you remember, that when the Reshimot descends, they depart from the vessel. When the vessel receives, there, the light that departs from it, the departing light goes out to the upper one and forms in the lower one and then rises again to a higher degree and descends to the lower one and the third is already completely imperceptible. 

M. Laitman: (29:28) That is, when passing the third degree, the connection between the upper and lower disappears entirely and this is why a gap that’s more than three handbreadths is forbidden there. That's all. It's interesting to see how in our world, if anyone is interested, in fact, it doesn't matter to us at all but it's simply interesting how in our world all this finds its reflection of what a person prepares within himself as this vessel, that there is no gap in it between entering and departing light of more than three handbreadths. In every state now, he wants to be in contact with the light and under all of these conditions, he builds his inner Kli and begins to receive the light into it. For now, it's Ohr Makif, surrounding light and this surrounding light shines on him throughout seven aspects until it purifies seven Sefirot in him: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. And every evening we will sit in the Sukkah and say, "Today we invite Abraham into our Sukkah," because Abraham corresponds to Hesed, that is his quality. Today we invite Moses, Joseph, and so on. That is, each day corresponds to a certain spiritual degree or quality that we are correcting and this is what each day of the Sukkot holiday symbolizes. By correcting all these days, all these seven Sefirot, we arrive at that, we already are receiving the holiday of Sukkot. We receive that only in the VAK. What is VAK? It's a small illumination of the light of Hochma, and then the remainder of the light called Simchat Torah enters all of this, enters us. That is the light that can be in the vessel that is not yet corrected. And after that, after Sukkot, the last day of Sukkot is called Simchat Torah. What is Simchat? Joy of Torah. Joy because when you drink wine which is light of Hochma, the light of Hochma enters and, thus, the joy of Torah; Torah is the general light. It's from the word Ohr, light. And, after that, we have Hanukkah when the vessels, the next vessels are corrected in this struggle, the war with the ancient Greeks, the Yevanim because they were completely for the victory of the mind but, here, we have the opposite, the victory of the vessels of Bina, not of our world. Greeks represent the knowledge of our world, the craving precisely for the degree of this world to work with the light of Hochma and the Maccabees—we'll learn later what these qualities are within us—Maccabees is a quality that is faith above reason. A person must pass through this stage and when he rises to a degree above the uncorrected vessels, then he wins and begins to receive the special light.

M. Laitman: (33:53) The main holiday, there's a festival of light, Hanukkah, when the oil lamps are lit and the Shemen is the light of Hochma; it begins to give light to a person. With the help of a screen in a person, it begins to light up. Oil by itself does not burn but for oil to burn, there must be a wick. So, this wick represents a screen which, by itself, does not burn without oil, a state is such that there is a wick and then there is oil and then we have light. So, the entire Hanukkah is the festival of light when the light of Hochma begins to burn in the vessel and this continues until Purim. And at Purim, the complete correction of the soul, of the entire vessel begins to take place and then Purim already corresponds to the Gmar Tikkun, to the end of correction, the complete correction. In our world, this holiday has not yet occurred. This is the only thing that remains to do in our world. Let us hope that we'll soon realize this in our world. That's it. I will likely go through this entire chain again, perhaps in a different way, from time to time. What should we take from this entire story? That our entire path consists of ascents and descents, descents and ascents. There cannot be anything within a person that does not break and then doesn't come back into balance. Only through the good and the bad, seemingly good, seemingly bad qualities, only through this superposition between these qualities, we can build something, we can create, prepare the inner vessel, and then fill it. Thus, a person should by no means think about “What state am I in?” That is the wrong attitude. Don't relate to that state. What he should think about is, “What am I aspiring towards?” Never think about the “I” but, rather, what should I aspire for? That quality, that form, that state towards which I might ascend to but not to think about himself, because then he starts to descend and immediately begin to fall, enormous amounts of interferences appear. Don't think about yourself, not within yourself but from yourself outward, out there. Afterwards, then all of these things, all of these necessary states, we will pass through rather quickly. We'll understand that everything passes and that even though they pass, I'm constantly longing for one thing. That is what we must reveal, conclude from this entire chain of states, the story that we just went through. This chain of states we discussed, there are many states here. Each of them breaks down into many more states and a person, every second, can go through many states. As long as a person aspires forward, the more I aim myself at the goal, the faster this engine turns in me. The states pass through me faster and faster. The faster I long forward, this engine turns these states within me quicker and quicker and quicker, the more I strive forward. And through this I regulate the inner speed of my inner states but this depends only on me. If I'm not aimed at anything, then this chain of Reshimot stands still within me. As soon as I begin to long forward a little bit, it begins to reveal itself in me a bit more. When I stop and think about myself, once again, it stops and everything around me dies. Therefore, one must think only from myself outward.

Question (Petah Tikva Center): (39:01) On one hand I think from myself outward, and on another hand I need to think about correcting myself. 

M. Laitman: Do I need to aim myself forward, but I also need to correct myself and not think about myself? Who aspires forward? Me. But if I think only about myself now, about my current state, that means I'm within the state. But if I think about the next state, then I don't leave myself and I don't think about myself, but I aspire towards this next state. So this turns out that I'm aspiring forward, and this chain of events, of inner states begins to unwind. This force of my aspiration forward determines the speed with which I go through the states. It's the same thing as when I press the gas in the car and I push myself forward to accelerate. Forward, means focusing on the goal as much as possible, going deeper into this goal, and not into myself. But what happens? Where is “I?” here? You will see how every second the thoughts about yourself will awaken in you but you go forward to the goal. That is, you will constantly put yourself into the goal, because the interferences will be within you, but you will immediately discern them, go through them.

Where's the group here? The group? Simple. I'm not even talking about the group here, because if there is no group, you cannot short-circuit yourself on the goal, you cannot short-circuit yourself on the Creator. This concentration on the Creator is the same as concentrating on the group. There is no Creator. When I say “Creator,” it is a symbol that symbolizes everything that surrounds me. How can you imagine the Creator, how can you picture Him? The Creator is pictured simply, He's pictured through that force which is within the group. It's true that I don't talk about this, but we do need to talk about it. It turns out that a person doesn't see himself in the group. This is in articles, in the letters, when Baal HaSulam speaks of one's personal relationship to the Creator, but there is no personal relationship, because the relationship to the Creator can only be from the common vessel. That is where the Creator comes into being, that is where He is, and there you can relate to Him. I cannot relate to Him from within myself. Here, this is the common vessel, common Kli. Me is what's below this Kli. If I can see as this common vessel, as the collection of the souls, through my personal desire, through my desire to love and relate to everyone in the same way, not to be within myself, but to be within them, if I create such a vessel, then through this, by focusing this vessel upon the Creator, that becomes my longing for the Creator.

M. Laitman: (43:23) And I stand behind them. I am like a mother, through love for all the others, I relate to the Creator. It cannot be otherwise. Otherwise, it would be a different quality. The Creator is what relates with love to all other souls. The Good that does good in relation to all the souls. I cannot find the Creator if I don't concentrate my focus on Him, out of all of the souls, upon Him. It won't turn out. When I say from the person to the Creator, it has to be a common Kli. You cannot imagine from within yourself, to value Him, the quality that person feels before the Machsom.

When a person is here and there, precisely it's this type of a sensation. Where is this Creator? He is the One who fills and leads all of humanity, He's found precisely in them. And you, comparing the attitude towards people, you find yourself there, in the meeting places between you and the Creator is in the people's souls. There is no other place. And that's how it turns out. When you cross a Machsom, you begin to see the people's souls and the Creator in them because you receive from above those very forces, those qualities. To a minimal degree, of course, but that's how it starts, Ibur, Yenika, Mochin, only like this. There's a song that we have that goes, “Ki Beneinu Mitgale”, it's a good song, good words.

Question (Petah Tikva Center): (45:44) We need to focus on… This is a period where we need to focus as much as possible on these qualities?

M. Laitman: We have about 10 days that we're going to be together. And I hope that over these days, we will go through many states. Essentially, these states need to be that unite us, join us into one goal. We need to think about all of this, that we are all together marching toward the Creator. That's the only thing. That's why we wrote the Congress slogan, "All of us as one together." If we think about this and focus on it, then I think, at least I hope, that many will feel the sensation clearly, and others not so clearly. But this will be a sensation from beyond the Machsom, and it will create in us such preparations, such foundations, that we will then be able to advance, at least in the coming months, through Pesach, Passover, or at Passover. And then some now, some later, but it will already be a group of a completely different degree. We already see everything exists for us like this, that it all comes to us. We even feel how it pulls us, whether we want it or not. Today, you're being reckoned with from above as one who fulfills his duty. If we're talking about what the chosen people is, then we are the chosen people. Today we are chosen. That is what it means, we were chosen, in essence, so that we ourselves will rise, and afterwards, we will raise everyone else. I think that at least the critical mass that sits before me here, and then maybe another 10-15 people from the Moscow group, maybe from the Israeli group, maybe even someone from America, I don't know. But there are people who, practically today, they are able, they're ready, they've invested enough to, perhaps, even cross, or at least to feel the states, pass through them, and then after some time to realize it, actualize it. There could be no leaps. It all depends on how much you hasten the events. You need to go through everything anyway. You need to really live through it. You understand? And you can do it very quickly, within a second. You know that there are states where even a second gives you an impression. But you must still pass through all these states. And those who have already passed through them, more or less, those people, I think, are ready as of today. And the others will feel it from afar, imagine it. And then in the coming months or on Pesach, we will be finished with this.