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

Daily Morning Lesson: July 20, 2026

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

Reader: Hello friends, we heard now in the lesson that blows and candy don't create a vessel in a person. His strengthening toward the goal each time — this is what builds the vessel. This is the vessel. This is your intention. Not the blows. Not Malchut, not Keter build the vessel. It's you. You will determine. This is why I don't have words to speak about freedom of choice, but it's no joke — only in this is there free choice. So let's use the moment when we're going to study the Preface and strengthen ourselves toward the goal.

Student: Yes, we will see the second part of the TES lesson, the one before last. It's a fascinating lesson. The Rav simply makes these revelations to the beginning students, which are also revelations for us. He explains again Adam HaRishon, what Malchut is, what a created being is; he even explains what Ibur, Yenika, Mochin are, and things that you study in TES. And it would be very helpful if we would draw just like he draws. Our whole TES books are filled with drawings and things that the Rav said. Let's have this lesson full, and certainly a prayer that everything we see and hear will be revealed within us. Good luck.

M. Laitman: Questions, first about what we've talked about so far, and then we'll continue onwards. Yes.

Question (Petah Tikva Center): (02:00) What's the difference between the broken vessels that were after the breaking of the vessels and the broken vessels that were created after the breaking of Adam HaRishon?

M. Laitman: There are worlds, and there are souls. Worlds are the whole development of Malchut of Ein Sof, until it's Malchut, until here. That is phase four, it's really the created being. Within the created being we have the first nine, which the created being includes; he gets incorporated in how the Creator relates to him. And it has its own Malchut, which is he himself, the one that cannot absorb here, in this central point of phase four any bestowal from the Creator, and can only feel the pleasure or lack of pleasure. But not that there is a bestower that's bestowing this, that wants for his benefit, that this bestower has something. Meaning completely, completely a beast. Even a beast of this world feels a person, yes? It has some kind of belonging to these sparks of bestowal. So actually, the created being is this black point here, which is completely, completely distant from the Creator. And if you don't correct this black point, there's nothing you can do, because all the rest of the incorporations of the Creator and the created being in the first nine is at the expense of the Creator. He penetrated Himself into the created being there. Meaning that the fact that we're making here all kinds of calculations and receivings of light in all of these Partzufim is considered the Partzufim of the worlds, where altogether it's not Malchut of Ein Sof that's working. It cannot here altogether be connected in this whole process. She didn't receive any understanding about bestowal, but rather the first nine work; and in the first nine that work, what are they actually doing? They are restricted to the extent of their ability to transfer lights or not to transfer lights. Meaning, the worlds are the first nine that are here. The first nine worked in order to pass along all the light to Malchut, and Malchut received and was filled with all the light. And after the restriction around this point, the worlds were made, where these worlds were concealments. They conceal the upper light. Gradually, they truly conceal Him until they reach Malchut, and Malchut is in darkness. This means that the system of the worlds builds itself around this central point, around the created being in such a way that the created being will receive light to the extent in which he adapts himself to the light. Meaning, if this Malchut could receive some qualities of bestowal, to that extent the worlds will transfer to Malchut, light. And if this Malchut will not be able to receive the qualities to bestow, then these worlds will become around her only as darkness. This is first and foremost. We build this blocking system, so to speak. And then, when we built this, this pausing, this braking system — where did we build it? We built it here, when we finish with the world of Atzilut, in the worlds of BYA. Now, you can connect the central point, which is the actual created being with the first nine. Connect it in what way? A very artificial way. We build a Partzuf in which, in this entire Partzuf of Adam HaRishon, there are only these first nine, but Malchut is not there. Malchut is here in concealment. And besides that, the worlds are ascended with Adam HaRishon to a state where he feels as if he's in Atzilut, as if he's permitted to receive all the lights, because until this place, until the Parsa, all the lights are permitted to be received.

M. Laitman: (07:46) So, Adam HaRishon is in a state where he thinks that now he can receive in order to bestow all the lights, and reach a state like Malchut of Ein Sof, which receives in order to bestow everything, truly equal to the Creator. Why does he think this way? Because he doesn't feel that this Malchut, this central point is in restriction and concealment in him. And when he starts to receive the lights from the state that he's in, as if he is totally in Atzilut, then the Malchut is revealed, that it's here, and did not receive any sparks of bestowal. And then it turns out that he receives in place of in order to bestow, in order to receive — and it crashes. The screen is lost. What's the benefit from this? It's very simple. Here, Adam HaRishon, this point, could not be included from the bestowal, and could not feel the Creator whatsoever. It was in darkness. After the shattering, all the sparks of bestowal of the first nine, in potential, in this explosion, entered into this point, into this dark point. And once more, we have in this point, just like after the shattering of the vessels, there are vessels of bestowal, vessels of reception, and an incorporation of vessels of reception and vessels of bestowal, and vice versa. We have four kinds of vessels. And as a result of this, Adam HaRishon who shattered, there's nothing to do with it, but its parts, its shattered parts, now can go through scrutiny. Meaning now it's possible to take each and every part and see: can it be similar to the Creator or not? And then we start to correct. Galgalta ve Eynaim are considered not corrected yet, but that in the future they will be corrected. They're called Jews, and the AHP are called the Gentiles. And the incorporation of Galgalta ve Eynaim and AHP is where you have all the variations between vessels of reception and vessels of bestowal. And then in each and every one, and in all these souls, in all the parts — it crashed into 600,000 souls — there's already the possibility in each of them to make discernments: what's okay in me and what's not, in what each of my desires can be closer to the Creator or more distant from the Creator, what am I correcting first and what later. These discernments from generation to generation gather in the souls, in each of us, until they reach correction. And now we'll talk about the correction, but altogether that is the process.

M. Laitman: (11:04) The entire process thus far was in order to shatter Adam HaRishon into pieces, and for these parts now to go through the correction. Until the point of the shattering of Adam HaRishon, and until all these parts fall all the way to the end, to the Sium, all in all, it's not considered that altogether there's a matter of a created being. This is all a matter of the Creator. He builds all these things, and brings down the created being, and shatters him, and puts him through the last possible degree. That's called the expansion of the worlds and the Partzufim, and the souls from above downwards. After all these things, the work begins, called the work of the created beings, the work of man. This is the ascent back from the lowest state of this world up to above, and above to Ein Sof. This path from below upwards we must do on our own. Why do we study what was done before us on the way from above down? In order to know precisely all the qualities that are happening here, and learn from this how we can make our way back. Because actually, from above down, when the worlds were created, they built like filters, degrees in the bestowal of the light. And then, for us to ascend, we need to precisely adapt ourselves in each one of those filters from degree to degree. That is called ascent. Hence, when we learn in the wisdom of Kabbalah about the expansion of light and the expansion of the vessels from above down, we actually learn them in order to use them when we ascend all the way to Ein Sof.

Question (Petah Tikva Center): (13:07) When I come to correct, do I correct the vessels of Adam HaRishon?

M. Laitman: You correct the vessels of Adam HaRishon that belong to you. What's your name?

Student: Noam.

M. Laitman: Look how beautiful, what a name. So, in Adam HaRishon there's this part called Noam. That's the part you need to correct, to raise it to Ein Sof in all the incarnations you've been through. I'm talking about the soul, not about this ginger Noam guy who's… whenever I see you. I'm talking about the point, the point of shattering that's in you, which is called the root of the soul. When you start developing it, that will be a soul. Now it's a black broken point, and you are beginning, through the study, to invite upon yourself the surrounding light, and this point begins to expand. And this is like out of a seed or a sperm cell a body develops, flesh and blood. And it's the same here: if you start developing and expanding, in place of one point, you'll have five points, and then five Sefirot, and then a Partzuf, a whole, tiny one Partzuf, and then that part will begin to grow more, and more, and more. And it's just like a seed develops, or a semen develops into an embryo in the womb — the same way in this process. And this development will be conscious; meaning you will have to do this in full awareness. Now, for the time being, you're at this black point, but you already feel that point. You don't yet know that it is a black point, but rather your desire for spirituality, which you're starting to feel now, that it is there, and that it's something that you don't yet know that it's for spirituality. If it's called spirituality, it's not a black point anymore, because you're already feeling. But the fact that you feel a desire for something beyond that which is here, that is already an awakening of the black point, so that this desire will receive… So you'll receive this desire. Even to feel that black point, you had to go through a thousand incarnations. Maybe less in you and someone else more. It depends on the type of the soul, where you fell from, from what part of this Partzuf, from Adam HaRishon, you fell from. And also not just according to the part, but also according to its interaction with the complexes that are there, because it's not just in structure, it's also in volume. There are many qualities there. And then, as you've been through all this life in this world, as you were incarnated like a beast — meaning without a consciousness that there is an upper world, and that you have some desire to return to it somewhat, meaning to live according to that inner point and not according to one's animalistic body — you didn't have such desires in the previous incarnations. But the fact that you've been through all kinds of sufferings, it was all absorbed in the Reshimot, and altogether the Reshimot in their accumulation reached a certain measure, that in this incarnation you started to ask. From the frustrations, that you want to reach, to implement this black point.

M. Laitman: (17:25) Now, this black point is, in our diagram, it is here, and you are now starting to ascend from here, let's say, to the barrier. This time that you go through here is called the time of preparation. We can do this within three to five years, he writes, in the Introduction to the Study of the Ten Sefirot. It can be done in less, I'm not sure, but maybe around that amount of time it can be done. Meaning, if we study, if we work in the group, if we do what we need, according to what is written in a clear way — the Kabbalists who write to us how, they write to us how to go through this process. After this process, you cross the barrier and enter a plane called the worlds of BYA, and then you already start to feel the Creator, to feel the light, to feel the spiritual reality. However, you feel it still like an embryo, let's say, where you feel seemingly that you belong to the upper one, but you can't distinguish something in Him. Also in yourself, in your desires, you don't distinguish anything, in spiritual desires. Meaning, this point is still developing gradually and going through the degrees of Nefesh, Ruach, Neshama, Haya, Yechida, until it develops through a period called the nine months of impregnation, the spiritual nine months of impregnation, where your desires develop. And then you cross through that, and this is actually... This actually... It turns out this way. So, it turns out that in the beginning, we have... altogether, a person needs to grow until Ein Sof, from the beginning. So, the periods are as such. First, there are incarnations, let's call it unconscious incarnations, where we're not aware. Yes, unconscious or unaware. Now, there's a state which begins with a point. The point in the heart. And we begin to feel it. That's your current incarnation. Then, a time comes called the time of preparation. This can be, he writes, from three to five years. This is thousands of years. What happens next? We cross the barrier. And the degrees begin. One hundred and twenty-five degrees. Why? One, two, three, four, five worlds. Assia, Beria, Yetzira, Atzilut, AK. Each has five Partzufim: Galgalta, AB, SAG, MA, BON. And times five Sefirot in each. Twenty-five times five. Altogether, a hundred and twenty-five degrees. 

M. Laitman: (22:47) Now, when we enter from the barrier onwards, so what do we do? We go through all these worlds until the world of Atzilut. And we enter the world of Atzilut and build here Galgalta ve Eynaim. When there already is Galgalta ve Eynaim, we start to join to Galgalta ve Eynaim the coarseness from Beriah, two, the coarseness from Yetzira, three, and the coarseness from Assiya, four. This means that we add the AHP of ascent. And then, we have here, besides Galgalta ve Eynaim, also plus AHP. As we build vessels of bestowal, we begin with — first, as we enter here and cross the barrier, we have three days of absorption. Then, forty days, the creation of the offspring. Because Mem, forty, is Bina. Until all the qualities of Bina, the initial ones, are received. Then, nine months of impregnation. By this, the coarseness of root is acquired. Only when the coarseness at the level of root is made, then in order to receive coarseness phase one, we need to go through a correction called birth. Because with the coarseness one, he becomes more independent, distances from the upper one at the expense of the upper one, and comes closer to the upper one at his own expense, and can already make some kind of actions. And then, this is after birth, there's two years of Yenika, suckling. And then he also has Galgalta ve Eynaim, Gadlut. I'm sorry, Katnut. And after two years of Yenika, suckling, he begins to be big. Gadlut, maturity. What does it mean? Phase two of coarseness, three of coarseness, and four of coarseness. And after this, already equivalence of form with the Creator.

Student: Okay friends, now we want to take questions. Which one? Question marks. It's amazing how you have, in 25 minutes, putting complete parts of the start of the Ten Sefirot to beginners. 

Student: We can make a summary that the first restriction — you remember, in the first restriction, light entered the vessel. I don't have the strength to draw, but everyone has this drawing in their minds. The light enters the vessel, Ta’amin, there's pressure of the beating of the surrounding light and the internal light, and light departs, it refines, and there's where the birth of the next Partzuf is. And that's how it is in the first restriction. In the world of Adam Kadmon, this happens this way. Then, in the world of Nekudim, what gets added? Because of the second restriction, two parts are added now. One part is called Galgalta ve Eynaim, and the second part is called AHP. So, the Partzuf is born at first in Katnut, in smallness, Galgalta ve Eynaim, and then in Gadlut, in maturity, as it joins the AHP to it. And in the world of Atzilut, what the Rav said in the end, the last, last drawing, there are already three stages, right? The first stage is called Ibur, or impregnation, that was added, where we need to enter Ibur, which is just to acquire the coarseness, the root coarseness. And then there's the stage of Yenika, of suckling, and then the third stage where we grow in three, four — two, three and four. And now we have questions. Yes.

Student: The Rav said, after the breaking, all the sparks of bestowal of the first nine forcefully enter the black dot, and as a result, its broken parts can now be scrutinized, sorted. How does the breaking of Adam HaRishon enable that central point of the created being to incorporate with the qualities of bestowal, something that didn't happen before?

Student: We saw this in the breaking of the vessels, that through the blast, sparks of bestowal enter the reception, and this is exactly what happens to us. We have the point in the heart, in the middle of our egoistic desire. And this way, the breaking enables incorporation between bestowal and reception.

Student: So this incorporation is what's created, only this incorporation between bestowal and reception, yes?

Student: Look, Malchut is the desire to receive. You can't correct it. It doesn't know what to bestow is. How can it know what to bestow is? It was created as a desire to receive to want for itself in it’s final development so you can’t correct it. But what can you do? You can break Bina. You can break Bina and then Bina falls, and we heard this in the lesson I think, also Rav talked about it, as if she receives all the desire of Malchut and then she starts to correct it. So that’s the shattering, where Bina also loses her qualities for the incorporation of Malchut, and then the correction can be made.

Student: After this incorporation, what enables a person to scrutinize what is reception and what is bestowal.

Student: It’s the reforming light. All the lights begin to, the lights we draw from the study enable us to scrutinize all the desires as something that the light does through labor and connection and annulment.

Student: Thousands of years, like Rav said, we incarnate, and he never told us what each went through when we came here, right? We never talked about that, but we came here already. That’s it, thank God we’re here.

Student: Thank you very much dear friends. Why, when Adam HaRashon broke, the broken parts fell below the Sium? When the worlds fell there were four kinds of vessels and there was a mixture but they didn’t fall below that boundary. What is that boundary that is below the Sium? Because everything we learned so far happens inside of Malchut. And here it’s as if it falls or is separated outwards, please explain.

Student: The question is, why was Adam Rashon scattered to the extent where it fell below the Sium even, to this world and to our world. Rav distinguishes between this world and our world. He says that in this world there is still some form of connection with spirituality. A person feels there is some connection, he doesn’t feel what, but in our world there’s no longer that. Andin the lesson we saw before this Rav said that there needs to be that freedom. The created being needs to be completely disconnected from spirituality, otherwise he won’t have freedom, he won’t receive decisions on his own. Not that there’s freedom all together. The Creator always controls the created being but the created being doesn’t feel that he is controlled. It is concealed to him. And then it gives him the possibility to be independent. So now he finally has the desire to receive, finally below the Sium it’s in this world and to our world and from here he can start the correction. Only from here. That’s why we must have this world, these bodies by the way, we need this, it’s a must to be this way. It’s specifically from this state that we have to start the correction.

Student: Hello friends. The expression, ‘he who comes to purify is aided with a holy soul relates to a connection between the Galgalta Eynaim and the AHP?

Student: All of the degrees are connected between the Galgalta Eynaim and the AHP. Every lower one is impregnated with the upper one. So to the extent that the Galgalta Eynaim of the lower one is annulled before the upper one and raises MAN the whole process that Rav explains here happens, where the lower one begins to receive the treatment from the upper one and enters into the Ibur, the impregnation.

Student: Thank you friends. What scrutinies, what discernments do we need to go through in order to cross the barrier?

Student: We specifically start with Ibur and Ibur is to acquire the root coarseness although, only in Ibur there are two parts in this, just in Ibur. But in a simpler way we have to be nullified to the upper one, we always have a connection between the upper one and the lower one, always the AHP of the lower one are inside the upper one, there’s always a connection between them, and if the lower one annuls and just does what the upper one tells it to do and feels that he doesn’t exist in relation to the upper one, but just wants to be within Him, and with that language we can say at a person enters Ibur. And then he can advance to acquire and correct root coarseness.

Student: Good morning friends. Can you elaborate a little bit of raising MAN for us to reach the state of Ibur?

Student: We learn that MAN is Mayan Nukvin, female water, it’s a connection between Malchut and Bina, meaning that the will to receive wants to be similar to Bina, which is the will to bestow. It means there is a gap where the will to receive really wants to become a giver and that deficiency it raises to the upper one.

Student: At a certain stage, in the beginning MAN was not necessary, like we talked, first the emergence of records, refinement, the records rise to the Peh and that’s how each Partzuf is born one after the other. In the world of Nekudim when we learned, remember IMA and ABA wait for the request of the lower one, from ZON, and ZON raises to IMA and ABA the request and that’s already called MAN. Without the request they won’t receive light, meaning the lower one needs, on its own, to perform an act, it needs to ask, otherwise the light will not expand.

Student: Thank you very much for this beautiful lesson. I’m going to read what Rav said, ‘therefore when we study the “Wisdom of Kabbalah”, and the expansion of the vessels from above downwards we study it in order to use it in our ascent to Ein Sof’. How can we use what we’re learning now to rise to Ein Sof? It’s not something that makes sense.

Student: Why isn’t it logical? We’re learning about the system, how it’s built, how it cascades, right? From the very beginning to the end. Now we know how to ascend, that’s how we learn to go back up, every degree, how to acquire it, how to be born, how to enter Yenika, how to enter Ibur. it’s like we’re learning it through the ascent, on the way down but we’re using it for going up.

Student: Can we say that when we cross the barrier that that is impregnation?

Student: When we knw that Galgalta Eynaim was created in the world of Atzilut and that’s the crossing of the barrier.

Student: Because I understand that Ibur starts only after we cross the barrier in the world of Atzilut then he starts to grow and then Yenika and growth and coarseness and becomes a whole body.

Student: We see that each such process we call Ibur is a part in TES that has many parts to this. The first Ibur, the second Ibur, that’s just Ibur. It’s also divided. Rav said, you heard there’s three days of the absorption of the seed, then the 40 days for the emergence of the offspring then nine months of the embryo to develop in the womb and only then it comes out to the  air in the world. And all this we learn about Zeri Anpin of Atzilut. Only Zier Anpin. In ZON in Atzilut so that’s what gives us the example. That’s what Rav said. Also the lower one goes through a process like this.

Student: What’s confusing is the process we go through before the barrier and the process we go through after the barrier. So is Ibur before the barrier or after the barrier?

Student: Stay with that question. Stay with it.

Student: I want to ask about the stages he described Gadlut. In the end Gadlut it is actually the final correction first of all, that’s my first question. And of so what happens in the whole shattering of Nekudim? Meaning does this correct also the vessels that were shattered in Nekudim because here we’re talking about the vessel of Adam HaRashon, what Rav drew there about the Katnut?

Student: The world of Ztzilut corrects the vessels of Adam HaRashon. Remember that we learned the world of Nekudim was shattered and the world of Atzilut takes all its vessels and joins them to it and that’s how the Partzufim of the world of Atzilut are created. Only Atik was born in the Rosh of SAG. All the rest of the Partzifum are born below the Tabur and the take and correct the parts of the world of Nekudim in such that all the parts will be corrected besides ZON. ZON has additional corrections.

Student: So the breaking of Adam HaRAshon corrects the breaking of Nekudim? I’m trying to understand the parallel. How if this corrects that, meaning the correction of the breaking of Adam HaRashon.

Student: Baal HaSulam writes about the breaking of Adam HaRashon in the end. Adam HaRashon is shattered, and all our souls seemingly are in the worlds of BYA, and in the worlds of BYA they ascend to the world of Atzilut because the correction can only be in the world of Atzilut. In the worlds of BYA there are kind of no corrections. Maybe that can be the answer.

Student: How were the additional worlds created, which are this world and out world? How were they created?

Student: How were the additional worlds, this world and our world created? We learned that all the worlds of BYA were created from Malchut of Atzilut that rose to the degree of IMA together with Zeir Anpin who is in the degree of ABA and then the worlds Beria, Yetzia and Assiya were created, including this world. Our world is in a state that is below the Sium it is disconnected from spirituality. It’s a state where Kabbalists called, it’s like a dream state that is disconnected from spirituality and we will discover at the end of correction that as Kabbalists say, we were as dreamers. It’s a dreamlike state. It’s a world of results. And we just have to begin to enter the worlds BYA and begin to feel a connection with the root, with the Creator.

Student: But we nevertheless say we have the world of Beria, Yetzia and Assiya and we are at the lowest part of the world of Assiya. Our world is not something that is in addition to these worlds, it’s just the feeling as Rav said that we have no connection with the upper one but nevertheless we are a part of the world of Assiya.

Student: Has everything we learned so far developed in the Galgalta Eynaim and if so what happens to the inner light when it develops in Galgalta?

Student: We need to get back to that everything develops in the degree of Ibur, impregnation. Impregnation is not Galgalta Eynaim yet, it’s not Katnut, infancy. Galgalta Eynaim is a state of Katnut after the birth happens, Here we’re in an even more preliminary state. In Ibur the smallest possible state is created called Ubar, embryo.

Song: (46:34)