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

Daily Morning Lesson: September 4, 2026

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

Reader: Hello to everyone! We are continuing with the series we started last week on The Preface to the Wisdom of Kabbalah. A series that the Rav is leading us stage after stage, item by item, on this important preface to the wisdom of Kabbalah, without which you really can't understand or connect to anything. In, The Study of the Ten Sefirot, and of course, what's happening in the Zohar – all these definitions are there, a true foundation to the correct study of the wisdom of Kabbalah. We also remember that everything we're studying is in order to draw the light with which we'll be able to connect more and reach the revelation of the Creator between us, which we heard now in the amazing lesson from the Rav. What forces are operating upon a person, with screens, if we want to reach this, here we have, The Preface to the Wisdom of Kabbalah.

Last week, we studied Item 1 and we concentrated on a few definitions, like: what His essence is, what light is, what a vessel is. We heard from the Rav how our perception of reality is made of the desire to receive, which senses all the pleasures filling it. And even this definition called Creator is also a phenomenon grasped within the desire to receive. Today, we're continuing with Items 2, 3 and 4 in The Preface to the Wisdom of Kabbalah, which you can find in The Writings of Baal HaSulam, or in the study material link. Again, The Preface to the Wisdom of Kabbalah in The Writings of Baal HaSulam, Items 2, 3 and 4 we're reading. Of course, while the Rav is giving us the lesson, we can, whoever has his book, write within the book. It's always worthwhile to have a book in your hand, and your book, than to read in the Study Material. But there are all kinds of forms of consumption of the materials. Some of us need big letters, etc., but we're going to start with common reading in the Ten of Items 2, 3 and 4. For the sake of the matter, we have five minutes.

Reading: (02:41) Baal HaSulam. Preface to the Wisdom of Kabbalah. #2

2) As we have said, the will to receive is innately included in the thought of creation with all its values, along with the great abundance He had planned to delight them and impart upon them. And know that these are the light and vessel that we discern in the upper worlds. They necessarily come tied together and cascade together degree by degree. And the extent to which the degrees descend from the light of His face and depart from Him is the extent of the materialization of the will to receive contained in the abundance.

We could also state the contrary: To the extent that the will to receive in the abundance materializes, it descends degree by degree, as written below, to the lowest of all places, where the will to receive is fully materialized. This place is called “the world of Assiya,” the will to receive is considered “man’s body,” and the abundance one receives is considered the measure of “vitality in that body.”

It is similar in other creatures in this world. Thus, the only difference between the upper worlds and this world is that as long as the will to receive incorporated in His abundance has not fully materialized, it is regarded as still being in the spiritual worlds, above this world. Once the will to receive has fully materialized, it is regarded as being in this world.

3) The above-mentioned order of cascading, which brings the will to receive to its final form in this world, follows a sequence of four phases that exist in the four-letter-name [HaVaYaH (Yod-Hey-Vav-Hey)]. This is because the four letters, HaVaYaH, in His name contain the whole of reality, without any exception.

In general, they are described in the ten Sefirot, Hochma, Bina, Tifferet, Malchut, and their root. They are ten Sefirot because the Sefira [sing. of Sefirot] Tifferet contains six internal Sefirot, called HGT NHY [Hesed–Gevura–Tifferet Netzah–Hod–Yesod], and the root is called Keter. Yet, in essence, they are called HB TM [Hochma-Bina Tifferet-Malchut].

These are four worlds called Atzilut, Beria, Yetzira, and Assiya. The world of Assiya contains this world within it. Thus, there is not a creature in this world that is not initiated in Ein Sof, in the thought of creation to delight His creations. Hence, it is innately comprised of light and vessel, meaning a certain measure of abundance with the will to receive that abundance.

The measure of abundance extends existence from existence from His self, and the will to receive the abundance is initiated existence from absence.

But for that will to receive to acquire its final quality, it must cascade along with the abundance within it through the four worlds—Atzilut, Beria, Yetzira, Assiya. This completes creation in light and vessel, called “body,” and the “light of life” within it.

4) The reason why the will to receive must cascade by the four above-mentioned discernments in ABYA [Atzilut, Beria, Yetzira, Assiya] is that there is a great rule concerning the vessels: The expansion of the light and its departure make the vessel fit for its task. This means that as long as the vessel has not been separated from its light, it is included in the light and is annulled within it like a candle before a torch.

This annulment is because they are completely opposite from one another, on opposite ends. This is so because the light is abundance that is extended from His self, existence from existence. From the perspective of the thought of creation in Ein Sof [infinity], it is all toward bestowal and there is no trace of a will to receive in it. Its opposite is the vessel, the great will to receive that abundance, and is the root of the innovated created being, in which there is no bestowal whatsoever.

Hence, when they are bound together, the will to receive is annulled in the light within it, and can determine its form only after the light has departed from it once. Following the departure of the light from it, it begins to crave it, and this craving properly determines and sets the shape of the will to receive. Subsequently, when the light dresses in it once more, it is henceforth regarded as two separate matters: vessel and light, or body and life. Observe closely, for this is most profound.

Reader: Okay, friends, so now we're about to enter watching the lesson. We want to remind you to ask, we want to write comments, questions, whatever the Rav says in the lesson, so that we will truly be incorporated in one another at the end of the lesson with questions that we will hear from the friends here, a summary of the lesson in the Ten. So, let's enter actively into the lesson together!

Reader 2: Item 2.

Reading: (09:05) Baal HaSulam. Preface to the Wisdom of Kabbalah. #2

2) As we have said, the will to receive is innately included in the thought of creation with all its values, along with the great abundance He had planned to delight them and impart upon them.

M. Laitman: Meaning, if we speak of the thought of creation, the way the Creator relates to the created beings, the upper light, we're already talking about the created being being incorporated, there. It doesn't matter in what way, as a potential, a beginning, a seed, a growing seed. But there cannot be something in the thought of creation related to Atzmuto, to His essence, if it's not included with the desire to receive, already.

Reading: (09:53) Baal HaSulam. Preface to the Wisdom of Kabbalah. #2

And know that these are the light and vessel that we discern in the upper worlds. They necessarily come tied together and cascade together degree by degree. And the extent to which the degrees descend from the light of His face and depart from Him is the extent of the materialization of the will to receive contained in the abundance.

We could also state the contrary: To the extent that the will to receive in the abundance materializes, it descends degree by degree, as written below, to the lowest of all places, where the will to receive is fully materialized.

M. Laitman (Source Text/Commentary): (10:44) Meaning, from above, from Atzmuto, from His essence, when the thought of creation emerges, the thought of creation, which is to do good to His created beings, is already within, inside the desire to receive, this thought. This thought, which is in the desire to receive, is called light, and the desire to receive is called Kli, or vessel. And then, Baal HaSulam says that when they distance themselves from the Creator, from His essence, they emerge from Him and distance. And these degrees of distancing, this mutual distancing, where the light becomes seemingly weaker, more crude, and the desire to receive becomes coarser, cruder. And they're intermingled, cascading together, and what does this cascading depend upon? This cascading depends on both of them, he says, according to the way that the light materializes, it weakens, and then the desire to receive becomes more coarse. According to the desire to receive becoming more coarse, the light becomes weaker. So what is the cause and what's the consequence? Both of them, he says. And you can say it differently, because:

They're intermingled together, cascading together degree by degree, and to the extent in which the degrees cascade from Him and distance from Him, that is the degree of materialization of the desire to receive included in the abundance.

Meaning, the degrees descend, and accordingly, that's what the measure of materialization takes place, as well. It's not from itself, but somehow these degrees descend this way. And we can also say the other way around:

Where according to the materialization of the desire to receive, also going down degree by degree to the lowest place, the way that the desire to receive is materialized in its worthy way.

M. Laitman: (13:22) Meaning, there's a matter here, maybe I'll say it again, maybe I didn't say it precisely so that people understand. In the light which expands, and in the vessel which is expanding, both of them together. In the light and the Kli, in them, within, there's, let's say, a gene or records. Although there are no records, yet, but there's something called a Reshimo [record] of the degrees, which is considered the program, or the thought, or the plan of creation. The Reshimot of the degrees are in there, and accordingly, they must, the light and the Kli must descend to the lowest possible place, 125 degrees, in which they materialize, the light becomes cruder and the vessel becomes coarser. What is the reason, what is the cause and the consequence here? The inner program that's in the degrees, that's what he's saying; that they're necessarily intertwined together, cascading together. And to the extent in which they cascade downwards, the light becomes weaker, the vessel becomes coarser.

Reading: (15:00) Baal HaSulam. Preface to the Wisdom of Kabbalah. #2

This place is called “the world of Assiya,” the will to receive is considered “man’s body,” and the abundance one receives is considered the measure of “vitality in that body.”

M. Laitman: Meaning, it cascades and comes to the world of Assiya, the world of Assiya, the desire to receive is considered the Guf of an Adam, the body of a person. Meaning, the Kli, here, is considered a Guf, a body; and the abundance it receives into the measure of the program of life in this body, in this Guf. Meaning, the abundance is called Life, this is called the world of Assiya. Guf are the desires, which, God forbid, we should not think any other way - that it's the physiological body of ours, our animalistic body – and life is the life which revives and gives life to the desires. That which gives vitality to the desires. Why is it called life, because he doesn't feel in this light, Chaim [life] is also like light, like a light that doesn't feel its source, that's why it's called Chaim, life.

The Guf is what vitalizes the desires, that's called life; the Guf are the desires that are not aimed to the Creator. If they were aimed towards the Creator, those desires would be called Klipa [shell]. That he wants to receive specifically from the Creator because he has no direction, then it's just called Guf. Later, there's a holy Guf, a holy body, which is already aimed to receive in order to bestow or something like that. Meaning a disconnection, a concealment, is here in concealment. Whereas in the concealment, it's called Guf and Chaim, body and life. We should not, God forbid, think that there's some person, here, that we know in one way or another, yes? This is, we call it Behema, a beast, it's clear, yes? If we're relating to this physiology, to this body, this piece of protein, we are talking about desires, always about the desires. In me, there are desires, which, now, are the subject upon which I'm working, and not with my body, my Guf.

Hence, there's a difference between how we relate to the sustenance or the existence of the landlords, where they think that our body needs to perform certain actions. And how we relate to our inner desires, which we need to correct, desires. And it's not through the work with our hands and feet, and with our mouth, there, which are called Mitzvot. But rather the correction of our desires, even our small ones, that are ones that are not even aimed to the Creator. When we want to aim them to the Creator, that's already considered that we're performing Mitzvot. That is the difference between Torah, which is called, The reforming light, and the Mitzva, which is called, The correction of the desire.

Question (Petah Tikva Center): (19:37) When it says that the will to receive materializes fully, what is it exactly?

M. Laitman: The desire to receive is materializing. The desire is materializing, meaning that it loses the connection with the Creator, with its root. He loses what he wants, what he wants to be filled with, precisely. That's considered that he's materializing.

Question (Petah Tikva Center): (20:05) What does it mean, bound together, when he writes that?

M. Laitman: Bound together, that's how it's written, here, light and Kli are bound together; what does it mean that they're bound together? That you cannot distinguish between them, as they come from above, this is how together they are diminishing and materializing. Just as they were in the world of Ein Sof, you could not distinguish between them, that's how they descend, descend, descend - adapted to one another – light and Kli. Where you can say, the way it's materialized, that's materialized. This one's materialized, this one's materialized.

Question (Petah Tikva Center): (20:55) It's hard to grasp because we say that in spirituality, if there's equivalence of form, it's actually one. So, is it the same state of equivalence of form or something else?

M. Laitman: When this cascades from above, downwards, these are smaller and smaller measures of light and Kli that are certainly in equivalence of form between them. Hence, it's considered that they are materializing together and descending together. Well, let's say the Kli is in the world of Beriah, or the Kli is in the world of Atzilut, or in the world of Adam Kadmon. So in every place, the Kli is the measure of equivalence of form with the light, where the light, in accordance with that equivalence, fills the Kli. And then it's considered that they're bound together. If the light were not to fill the Kli in accordance to the equality between the vessel and light, then they won't be bound together, and it won't be considered that they're in some place on the spiritual ladder.

Reading: (22:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. #2

It is similar in other creatures in this world. Thus, the only difference between the upper worlds and this world is that as long as the will to receive incorporated in His abundance has not fully materialized, it is regarded as still being in the spiritual worlds, above this world. Once the will to receive has fully materialized, it is regarded as being in this world.

M. Laitman: What are these creations in this world? What are those creations that the desire to receive receives all kinds of forms called created beings or creatures? Are we, nevertheless, talking about still, vegetative, animate and speaking that we see? No, we are talking about creation, we're talking about the creation called the desire to receive, which receives all kinds of forms of desire in a state of concealment of the Guf and the life in it. We're not talking about this still, which is, let's say, rocks, and vegetative is trees and plants, and animate, that is all kinds of animals and beasts, and speaking - that is a person.

But rather, you can take these names according to the language of the branches and to read in them the forms of the desire to receive. That is, the world of Assiya is not a world in which we feel, it's not a world we feel in our five corporeal senses, the world of Assiya is a spiritual world. Never does the wisdom of Kabbalah talk even a word about what we reveal in our five senses and our bodily senses, our beastly senses. That's called the imaginary world, we don't talk about it, it does not exist in the spiritual senses – it exists only in the beastly or the animalistic senses, and does not change. We can, the body that I drew here and the life in it, raised to spiritual degrees, the most exalted ones of all. And with that, the person that I drew here as a beast will remain together with my existence, where I'm here in the most highest degree. And my body will not change, we'll still have to feed it and take care of it so it will be able to exist and live. Together with the fact that the Kli, my spiritual Kli, with the spiritual light, can be in the most exalted degree, in adhesion with the Creator. And the beastly body, this beastly body does not belong to my work at all. A person must live within his desires, they're the ones that he has to discern, sort, and correct, we're speaking only of desires.

Question (Petah Tikva Center): (25:56) He wrote there, a light that doesn't feel its source. Is there a light that does feel its source?

M. Laitman: What's considered our life in the lowest spiritual degree of all? Let's say, I have desires, now. Now I'm in the world of Assiya, not my Guf, but I, my inner self; so, I feel all my desires. All those desires are not aimed to the Creator, I don't know Him I don't know Him, I don't know who He is, what He is. Those desires, something spiritual vitalizes them, I'm not talking about the desires to fill my belly, like with a beast. I'm not talking about human desires, which are money, honor, knowledge. I'm not talking about desires that belong to this body called a beast or an animal, which has bodily desires, and human desires. Bodily are food, sex, family, let's say. And human, as we spoke of, are money, honor, and knowledge – I'm not speaking of that. Those belong to my beast, to my animal.

Those desires I'm speaking of, which are in me as a Guf, my inner Guf with my inner life, are desires which seek something higher than that which the beast seeks. So, there's no desire in them that is aimed to the Creator – I don't know Him, I don't feel Him - hence, it's considered that He's in concealment. Meaning, I'm speaking, let's say, about the point in the heart, I'm speaking about a Kli, which is so small that it once was adhered to the Creator, and now it became so small that it lost its connection with the Creator. Until the minimalistic level of vitality, minimum. That's what he's telling us about. Let's continue.

Reader: Item 3.

Reading: (28:52) Baal HaSulam. Preface to the Wisdom of Kabbalah. #3

3) The above-mentioned order of cascading, which brings the will to receive to its final form in this world, follows a sequence of four phases that exist in the four-letter-name [HaVaYaH (Yod-Hey-Vav-Hey)]. This is because the four letters, HaVaYaH, in His name contain the whole of reality, without any exception.

M. Laitman: Who knows, and how do they know this? It is rooted already in the thought of creation. The light, which expands and gives birth upon itself the desire, the light is first, the desire is second. So, within the light, the whole program, the whole plan is rooted, and this plan builds the Kli in these forms of development: one, two, three, and four. The light, itself, is Shoresh, root, and in these four degrees of development, the light, Shoresh – the root, we don't take into account, it's still light before the desire - where Yod, Hey, Vav, Hey. In that name, the light which fills the Kli will be revealed to us, where here you will have a desire ready to enjoy, yes?

And by this, the process of the development of the Kli ends, then we have the first restriction, etc, as a response from below upwards, on behalf of the desire. But here it is a desire ready to enjoy, meaning a complete desire from above; therefore, from the light, wherever it would be, in every place, the light must go through four stages, where the final stage and the expansion of the light will be the Kli. There must be between the light and the Kli - Yod, Hey, Vav, Hey, the name HaVaYaH. Otherwise, the Kli will not feel desire, it will not feel light, it won't feel the source and there will be no response, and without the response, there's no created being. This all must be only by the light working upon the desire. Here in the light, there's already a desire, a raw desire. And here there's already a ready desire. That's what he is telling us, the cascading until its final form in this world — he's talking about all the cascading, it doesn't matter — is in the way of the four phases and the four names of the Creator, the four names HaVaYaH, which include all of reality. What does that mean, all of reality? The development of the desire to the desirable state. We don't need more than that on behalf of the Creator, by this, it all ends, He can't do anything more in creation. The rest belongs to the response, here too, response, and all the rest already comes from within the desire.

M. Laitman: (33:38) If here, in this entire development, the light is first; from here onwards, the desire is first and development begins to be in response. He wants to restrict himself, put screens, want to resemble the Creator, Katnut, Gadlut, shattering. Everything comes because the Kli precedes the light, if we could say such a thing. Even though the Kli preceding the light will be when he cascades to this world, until this world, this cascading is considered down to this thing called our world or this world, until he finishes all of the development through AK, Atzilut, Beriah, Yetzira, and Assiya. And then this world is ready in Assiya. Until this cascades, this, we could say that this is the Yod, that's the tip of the Yod, that's Atzilut is Yod, this is Hey, Vav, and Hey. And this is HaVaYaH, a complete HaVaYaH, or a whole HaVaYaH. From above, down, what does this mean? In this, creation is truly completed from above on behalf of the Creator, where the rooted HaVaYaH is already implemented in the desire. That's why he says the order of cascading to bring the desire to its final form, which is in this world. And from below upwards, where the ascent takes place, this is, here, where the Kli precedes the light. That's why it's considered that the created being determines the degrees of his development before he feels, before it happens to him. And he decides about the whole action, although the action itself he doesn't do, the light does. But he wants the light to do this to him, and with this he goes to the Creator; before such a decision happens, nothing happens. This is called the Kli precedes the light. Please.

Reading: (36:15) Baal HaSulam. Preface to the Wisdom of Kabbalah. #3

In general, they are described in the ten Sefirot, Hochma, Bina, Tifferet, Malchut, and their root. They are ten Sefirot because the Sefira [sing. of Sefirot] Tifferet contains six internal Sefirot, called HGT NHY [Hesed–Gevura–Tifferet Netzah–Hod–Yesod], and the root is called Keter. Yet, in essence, they are called HB TM [Hochma-Bina Tifferet-Malchut].

These are four worlds called Atzilut, Beria, Yetzira, and Assiya. The world of Assiya contains this world within it. Thus, there is not a creature in this world that is not initiated in Ein Sof, in the thought of creation to delight His creations. Hence,

M. Laitman: Again, we are talking about desires, when we talk about this world, these are also desires. The final degree of Assiya is called this world, which are desires that are disconnected from the Creator. Who lost the connection, lost the source they came from, and we're not talking about the Guf, the body. There's sometimes an imprecision in the explanation where we say spiritual worlds, and then the barrier, and then this world, and I draw a human being. To shorten things, you need to understand what we're talking about as much as possible. Constantly disconnect the I of each and every one from his physical body, from this protein body, with his desires, his existential desires, and human ones. So, what desire are we talking about? We're talking only about the desire that belongs in direction to the Creator, only, where a person who is here, I'm writing down, I'm drawing the person in his body, here. Everything we have in the body, we are not talking about this, this is called the imaginary world. Everything from the heart can be connected to the Creator and we're only talking about that, only about those desires. Here, even the world of Assiya, or this world, we're talking about desires that are within our heart that are aimed towards the Creator. Desires that the body develops as bodily desires, or desires that it develops as human desires, we're not talking about that, that belongs to the imaginary world.

Question (Petah Tikva Center): (39:19) Why desires? There's one desire for the Creator?

M. Laitman: These desires, for the time being, belong to my existence, that are called the imaginary world, which later disappear. These desires must be – this is the imaginary world – these desires must exist in us in order for us to begin to develop our point in the heart from them. Before you go into the field, into the workplace, for you to have existence from which you determine, I want to enter into this field. To what field? To work with my heart towards the Creator. So the state before you start working with your heart towards the Creator is called the imaginary world. This is the way all of humanity is, in that state. The moment you start to aim your heart towards the purpose of creation, and by that you feel yourself as you, is what's important. All the rest becomes more and more as a means, where you're basing yourself on this in order to jump from it onwards, higher up. But sometimes you fall once again, once more, to the same state that you're in these imaginary desires.

Student: So, those means are actually the spiritual desires, that when I rise?

M. Laitman: When you want to correct your heart, the means for correction is the force that comes from above called Torah The light in it reforms.

Reading: (41:29) Baal HaSulam. Preface to the Wisdom of Kabbalah. #3

Thus, there is not a creature in this world that is not initiated in Ein Sof, in the thought of creation to delight His creations. Hence, it is innately comprised of light and vessel, meaning a certain measure of abundance with the will to receive that abundance.

M. Laitman: So what does that mean that, there won't be a renewed creation? Meaning, a feeling of existence, of my inner existence, spiritually, even disconnected from the Creator, even when I feel bad or good, I justify Him, curse - doesn't matter what. But towards spirituality, because I am at the end of the ladder which cascaded from above downwards, but I'm still on a ladder, on the lowest point. I have no connection with the Creator, I have no feeling of the Good That Does Good. I don't have a feeling that He is there. I have concealment upon Him. I have concealment upon the fact that He's a good in Providence over me. But I still have some kind of attitude towards Him, which is called that I am a creation, still a creation; whereas, if I disconnect from that feeling in which I belong to Him and to the path, although I don't feel anything in them but disconnect is considered that I fall into beastliness. And Baal HaSulam is not ashamed of that word and not afraid of it, and that's how he says, because that's the state – beastliness, animalistic way. Meaning I'm disconnected from spirituality, and I'm an animal, a beast in any way, in every possible way because I don't have in me a desire that is connected to the ladder of degrees. So, creation is considered the desire to receive with a light in it, which somewhat nevertheless associates himself, attributes himself to the ladder.

Reading: (43:39) Baal HaSulam. Preface to the Wisdom of Kabbalah. #3

The measure of abundance extends existence from existence from His self, and the will to receive the abundance is initiated existence from absence.

M. Laitman: Meaning, he's still in this HaVaYaH from above downwards, yes. Whereas the desires we describe as our beastly desires, they all resemble beasts, meaning our bodily ones and human ones, do not change – they don't belong to this HaVaYaH. Here, as they are, a person can rise in spiritual degrees and to nevertheless want all that his body needs. Certainly these things will take on a very minute form, but you will have to use them nevertheless as necessities.

Reading: (45:00) Baal HaSulam. Preface to the Wisdom of Kabbalah. #3

But for that will to receive to acquire its final quality, it must cascade along with the abundance within it through the four worlds—Atzilut, Beria, Yetzira, Assiya. This completes creation in light and vessel, called “body,” and the “light of life” within it.

M. Laitman: Questions?

Question (Petah Tikva Center): (45:26) When he writes that the will to receive will come to its final form, is that some kind of a scrutiny?

M. Laitman: His final quality is where he disconnects completely from the source, to the point where you can describe it as being disconnected – I don't know how to say it. Where he nevertheless belongs to HaVaYaH, that there's a light in Kli there, meaning Kli is called desire. And the light which vitalizes the desire, and the light comes from the Creator, and the Kli is a result of the light, where they cascaded together. But together they came to such a minute measure, that in the desire there's no feeling of where it's from, and in the Kli there's no, and in the light there's no feeling that it belongs to the Creator – that's why it's called, the Guf and the life in it, the body and the life in it. But that feeling of body and life in it, or Guf and life within it, is the feeling of concealment. That's why it is called, that it's considered as being in this HaVaYaH, in this bottom of the HaVaYaH.

Question (Petah Tikva Center): (46:50) We say that also in our world we can see the quality of bestowal, say in nature?

M. Laitman: Our world is as a reflection or a copy of the spiritual world, there's something different, it's like there's a special matter, a special desire that doesn't belong to the Creator's desire. That's why it's called the imaginary world, in which, as like a print of a stamp, we have the measure of the spiritual world upon this world, and nothing changes, here, actually. Certainly, things change that are in humanity and these things are this process that humanity goes through, meaning, this does advance a person. But what advances is not the development of matter, but rather, that point which is in concealment, the point which is as the final point on the ladder of degrees, which comes from above downwards, begins to develop from below upwards. And the development of this point causes the development of the human society as well, the human desires, but this is as an external consequence. If not for the development towards the Creator in this inner desire, which is the end of HaVaYaH, there would be no changes in this world. They will all be as beasts; however, only because within this beast, if we can say within, it's like where does the soul clothe the biological body? There is no such thing, meaning because there is a desire that belongs to the development, a desire from the end of HaVaYaH. Hence, also, these human desires change and the human society, the society of resembling beasts, develops to the point in which this point emerges to being revealed, called the point in the heart.

And all these desires, these human desires, are aimed in such a manner in order to develop that point, to help it develop. But they, it's not that they themselves become vessels. The desires which develop in a person, although he corrects them towards the human beings in this world. These desires are spiritual — how should we say it — he receives different desires: money, honor, knowledge, my relationship with others. That I love them, disregard them, hate them, these are human desires, they're not the ones we need to correct. Meaning, the moment a person aims himself to the Creator, desires that belong to HaVaYaH awaken, here. Much greater and deeper desires become spiritual ones, because the Creator is in them. Don't think that your way to relate to the friend is what you need to correct, and by that you reach the final correction. It's completely, completely not, desires will awaken here, called Klipot, shells, they will have to correct them and reach the final correction with them. And the desires we have now between us and humanity, between us and the group, are not the shells, why? Since they're not aimed to the Creator and therefore, it's not them that we truly correct in spirituality, in which we merit a spiritual vessel, it's only a preparation.

Reader: Item 4.

Reading: (51:48) Baal HaSulam. Preface to the Wisdom of Kabbalah. #4

4) The reason why the will to receive must cascade by the four above-mentioned discernments in ABYA [Atzilut, Beria, Yetzira, Assiya] is that there is a great rule concerning the vessels: The expansion of the light and its departure make the vessel fit for its task. This means that as long as the vessel has not been separated from its light, it is included in the light and is annulled within it like a candle before a torch.

M. Laitman: Here, we come to the studying of the common qualities between the vessel and the light. Because the light is bestowal, I don't know what light is, the name, Bestowal, the Creator, only positive, the First, the One who decides, therefore, the Decider. It turns out that the Kli that is born from it was born and was created, and is under control. And in each and everything, the light is always first and decides – we should never forget this, ever!

Meaning, if the desires, and it is negative, why is it negative? It feels itself as not whole, negative is called, not whole, and must have the light, let's put it that way, needs the light. And this is all determined, meaning, all the desires, all the Reshimot, all that awakened in the vessel, the vessel, the person will know that the light was first and did everything. It turns out that the light operates on behalf of, from within the Kli, in order to awaken desires and the desires for himself, and who is the Kli then? The Kli is the one who feels that there is someone awakening him, an awakening force, which is from the Creator and it also awakens the Creator, so who is the Kli? The Kli feels only what is going on in it, what happens to it. And what is an obstacle or a disturbance? An obstacle is where he cannot unify the fact that someone's awakening him, and who awakens him. This is where it's the obstacles, the foreign thoughts. As he writes, Baal HaSulam writes, And Thou hast helped me from above, from before and from behind. So, Item 4.

M. Laitman (Source Text/Commentary): (55:53) And the reason why the will to receive must cascade by the four above-mentioned discernments of ABYA is that there is a great rule concerning the vessels: the expansion of the light and its departure.

Only of the light.

Make the vessel fit, makes it fit for its task.

What is this task? To respond in a way that the light awakens it and builds it to respond that way.

This means that as long as the vessel has not been separated from light.

What is separated? Will feel that he's disconnected from the light.

It is included in the light and is annulled within it as a candle before a torch.

And in this, he cannot leave or define, itself, in feeling that the light operates in him, also an expansion and departure, and also in fulfillments. Meaning, altogether, the Kli needs to be independent in order to determine, to define that the light operates it from all directions.

Reading: (57:23) Baal HaSulam. Preface to the Wisdom of Kabbalah. #4

This annulment is because they are completely opposite from one another, on opposite ends. This is so because the light is abundance that is extended from His self, existence from existence. From the perspective of the thought of creation in Ein Sof [infinity], it is all toward bestowal and there is no trace of a will to receive in it. Its opposite is the vessel, the great will to receive that abundance, and is the root of the innovated created being, in which there is no bestowal whatsoever.

Hence, when they are bound together, the will to receive is annulled in the light within it, and can determine its form only after the light has departed from it once. Following the departure of the light from it, it begins to crave it, and this craving properly determines and sets the shape of the will to receive. Subsequently, when the light dresses in it once more, it is henceforth regarded as two separate matters: vessel and light, or body and life. Observe closely, for this is most profound.

M. Laitman: (58:55) Meaning, altogether, a very simple action takes place, here: the light builds the Kli. How? It makes the desire, and the desire is not felt, fills the desire. So here we feel the filling, leaves the desire, we feel emptiness, then we feel desire. And then it returns and fills, and then we feel pleasure. What difference do we have between pleasure and fulfillment, or filling? It's a great difference, the desire preceding it, preceding the fulfillment, and then he truly feels pleasure. There is fulfillment, or filling, and there's pleasure, these are two completely different things. Pleasure is attained by yearning, or longing, understood? Where there is something additional on behalf of the vessel, that the desire did not have. Meaning, there's a desire, and there's desire, and what's the difference between them? Yearning, and then, the difference in the fulfilling is called pleasure.

Reader: Yes, what we need is longing, desire, that's what we need! Let's do a summary in the Tens. We have six minutes, let's summarize our main impressions and write questions.

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קבלה מדיה
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