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

Daily Morning Lesson: July 2, 2026

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

Student: Such a lesson, it's like you're going through an entire lifetime in an hour, so many discernments. I wrote down, to the degree of your equivalence of form with the Creator, you begin to know, according to your vessels, who is He. You don't feel Him, you feel your own corrected vessels. Everything is felt in our own vessels.

Student: Yes, friends, so now, we will go into a lesson with the Rav. Basically, it's a part of an additional lesson, lesson number seven, in the series we're watching, the first part of this lesson. Here, we will watch for about half an hour. In the first ten minutes or so, Rav begins with speaking about the purpose of the study, drawing the light, the quality of the labor, how we do it together. First of all, it's an opportunity for us to calibrate ourselves and get into studying the purpose correctly. Afterwards, Rav dedicates time to do a review before he begins a new topic. He does a review from the four phases to the breaking. We think it's an opportunity for us to really get all on the same page. We noticed that in the recent lessons, there were fewer questions. It's natural. Once we get to the second restriction, things become not as easy to follow, so that's why we see fewer questions. So we think this is an opportunity. Let's be with Rav. He's given us a review of everything. And in the process, we recommend drawing with Rav, and if there are questions, write them down, because after Rav's lesson, we will dedicate time to answer questions. And in this way, we hope to bring everyone to the same page where we are in the study. So it's a great opportunity to do a review and pay attention to how Rav leads us, and every question we have, let's write it down, and we'll have time for this later. So let's get into Rav's lesson together.

M. Laitman: (02:43) When a person comes to a lesson, and reads, and hears, and enters a society that talks about the purpose of creation, the purpose of life, according to his effort and his interest, he begins to awaken the surrounding light from his root, the root of his soul. The soul descended and clothed in a body, and now there's a difference between where it is now and its origin. So to the extent that a person yearns for that origin, he awakens on himself, to that extent, surrounding light. And that's during the study. Afterwards, in his regular life, when he comes out of the lesson, it depends how he continues it, meaning to what extent he decides on orders. Kabbalists usually study before dawn. If a person studies from three to six before dawn, two and a half, three hours, that's enough to draw the surrounding light for the rest of the day; but only for the rest of that day, for the most part. Now, it doesn't mean that it's like that for beginners, not because they are weak or that they need to get used to it gradually, and later we'll usher them in. It's just that in the beginning, the surrounding light, even if a person studies once a week, twice a week, the more he advances, the more he must invest, exert, because in the beginning, the surrounding light operates more intensely, more powerfully, and then it gradually, purportedly wanes, weakens. It doesn't weaken, but it enters more details, so a person doesn't feel them. This is why beginners are very impressed by what is happening, and afterwards, the impression, the excitement declines. It's not because the light diminishes. It's because the work within a person becomes more internal, pinpointed, so there's a different fall. A person has to exert more and more and more. In the end, those who really want to immerse themselves correctly, Baal HaSulam writes in the “Introduction to the Study of the Ten Sefirot,” at about item 15 or even less, sooner, that one who does not come to reach godliness, meaning the revelation of the upper world because he was negligent in the labor, either in quantity or quality. We can measure the quantity by hours. So if a person studies, as we just said, three hours before dawn, and his free time in the evening, he dedicates it here to dissemination a little bit. Let's say, he teaches once a week, or translates, or prepares articles, etc., during the week, and on Shabbat, the weekend, during the week, Sabbath, Saturday, he is in this inner work with the group, so in terms of quantity, he completely fills his quota. But quality depends on how much, on how deeply and meticulously he is in the question: why am I studying? What do I want from the study? Besides knowledge and just absorption of the material.

M. Laitman: (07:06) And the problem is, Baal HaSulam writes, the problem is more not in quantity, because quantity, hundreds of people do it, yet dozens reach spirituality at least on a degree less than the… and that's because they are negligent in the quality of the labor. They're not giving themselves enough courage during the study. In the question: why do I need this study? Because all the things a person does here have to be for only one purpose. Therefore, we are concerned with a society working all the time in such a way that it awakens in itself the question, why, what for? And for this, we have all kinds of means, auxiliary means, into which we exert a lot of energy. This pertains to the inner group, the work of the inner group. Everyone exerts quantity, but the quality of the labor depends on how, to what extent people are united during the study, or how much their thoughts are united with, joined with each other. And for this, we have to do group activities. Kabbalists have done this for generations. It's not something new for us. Rabash said that Baal HaSulam would take walks with his disciples. Yesterday, we also took, went for a walk, for a trip. He would take trips in the mountains of Jerusalem with them, or on Mount Carmel. He loved it there near Haifa, to take trips there on Mount Tavor, and other actions, mainly on Shabbat, on Saturdays. So, quantity and quality, in the end, are the two main things we need to worry about. It's not really for beginners. Beginners should learn however they can, until they really get into it. But in the end, I'm not hiding, those who really want to advance seriously to spirituality, we'll have to invest. You want something that's not in this world but what is above this world. Meaning, in this world, if you want to be the richest or the smartest, how much do you have to invest, exert? And here, you want to be wiser than all the sages, and richer in wealth and in every aspect than what everyone here has. So, for this, you don't need to work. So, an amateur is good as well, because that still advances you toward the goal. But it depends on how much time you'll need in order to reach the purpose. Some complete it in 5 or 10 years, some complete it in 15 or 20 years, and for some even 40 years is not enough. But the labor that a person makes doesn't go, isn't wasted. It stays. It's absorbed in the soul. All the discernments that a person went through, all the things he read, enter the soul. It's the only thing in reality that actually doesn't disappear. The more a person studies, you instill into your soul, there's a box there that's eternal, where it stays. It's like a bank. There is none like it. And then even when you reincarnate, you reincarnate with the possessions you have built before.

Student: That's a record?

M. Laitman: It's a record, yes, it's a record, of course. And then you continue from a different, completely different plane compared to people who did not engage in Kabbalah. And also those who started studying, they have their own special things about how they can continue to advance without a body, and then in a body again. These are complicated things. More questions? Okay, it's all clear to people.

M. Laitman: (12:26) Okay, we are in lesson number seven, which is about the world of Atzilut. The world of Atzilut. We learned that the Creator created the vessel through four phases. The Kli was filled with light, which is called the world of Ein Sof, infinity. Then that vessel made the first restriction, expelled the light, then the vessel through the screen received in order to bestow, so that not reception is important but the equivalence of form with the Creator is important. As much as it can receive in order to bestow, and that's the goal. Right?

Student: Start working. Only now started to work.

M. Laitman: So, now what? So, reaching a state where through the screen, this Malchut, the created being is filled as it is in the world of Ein Sof, this will be called the end of correction. This is number one. Number two: we said, how do we do it? We do it through Partzufim, meaning portions we receive. This Malchut we now draw from her Keter, right? Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. And we say that we can fill this Malchut up to Tifferet, which is called Toch, the interior, and there's Partzuf Galgalta here, right? Partzuf AB from his Hochma, Partzuf SAG from her Bina, Partzuf MA, upper MA, and upper BON, we fill Galgalta with five Partzufim, and this is called the world of Adam Kadmon, which fills Galgalta from her Peh to the Tabur, right? But below, a part of Malchut, probably, if we take this Malchut, divide it, so a part that's called Toch, interior, is filled, and the part of the Sof, the end, is still… and our goal is to fill the Sof. For this purpose, in Partzuf SAG, we have a possibility to come down in its Nekudot. Partzuf SAG comes down, meaning to that part of the vessel that cannot be filled with light of Hochma directly, and when it bestows there, this is called Partzuf Nekudot of SAG. It bestows there light of Hassadim. That light of Hassadim fills this whole part, Nekudot of SAG, but afterwards, what happens to it is that there is a restriction. We call that the second restriction. And then, the light of Hassadim can appear only up to a certain point, called Parsa. It can also appear below it, but there it's different. Where is the Parsa? If we divide the Partzuf Nekudot of SAG into Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut, then in Tifferet, that's where the Parsa is, that's where the vessels of bestowal end. Afterwards comes another Partzuf called Nekudot of SAG in Katnut. Up to here, Nekudot of Katnut, Nekudot of SAG. It's not, sorry, it's not Nekudot of SAG, it's the world of Nekudim. The world of Nekudim. And it expands only down to the Parsa. And then, basically, it doesn't do anything special here in this place. But when it wants to give Gadlut, greatness, it crosses the Parsa. And the breaking happens here. And we learned why we need this breaking. Why did these upper forces arrange for breaking of the vessels here? So, we said that there are vessels, Hesed, Gevura, Tifferet here, Netzach, Hod, Yesod, Malchut. Hesed, Gevura, Tifferet are vessels of bestowal. Netzach, Hod, Yesod, Malchut are vessels of reception.

M. Laitman: (19:22) The vessels of bestowal, we can use them. We have no problem. But the vessels of reception, we cannot use them. So, it's as if we took another step in the Sof, so we can fill here up to the Parsa, that place. We can fill it too. But how do we fill these vessels from the Parsa and below to the Sium? That part, Sium is the bottom, the end. That's the problem. To do it, we need to have some vessels of bestowal there. And through them, we can also fill the vessels of reception. How do we do this? So we can do it through the breaking. Meaning what? The vessels of HGT mix with the vessels of NHY. How can there be a mixture? Because they are different vessels, very much different from each other. They can be mixed by the breaking. When light comes from above, light of Hochma, very big light, and then it makes these two vessels above the Parsa and below the Parsa one Partzuf, it enters them as one light, and then they mix and lose the screen. And then the breaking happens in them. They mix to the point where all seven vessels are mixed in all seven vessels. So after that, we have some hope to arrange the corrections, because each vessel consists, is incorporated with all the vessels, of course, each vessel. In all the vessels of reception, we always have a vessel of bestowal through which it is possible to correct and fill the vessels of reception. So, after all the vessels are connected through the breaking, there's hope for the correction of each vessel. You can't without the vessels, without the breaking. Through the breaking, vessels of bestowal enter the vessels of reception. Although that state in itself is very serious, because they lost the screen, they become shells, they got the intentions to receive, far from holiness, but there is still connection between godliness and the created beings, between the qualities of the Creator, which is the vessels of bestowal, and the qualities of the created being, which is called vessels of reception. What do we do next?

M. Laitman: (22:42) If we now, through the vessels of HGT correct the vessels of NHY so they can also be filled with lights that they want, by this, we'll be filling Malchut of Ein Sof with its part that couldn't be filled before, because there were only vessels of reception here, and now, because vessels of bestowal went down here too, if we correct the vessels of reception through vessels of bestowal, it will be possible to fill Malchut of Ein Sof and then reach the end of correction of all of Malchut. And this is called the final state for all of the system of reality. After this, Malchut is corrected with the screen, and can receive all the lights, and be filled with all the light above, it will be, according to its qualities, equal to the Creator, to the light, because it's receiving in order to bestow. Its act will be equal to the Creator, to the light, meaning the light will fill it, and the created being, which is Malchut, or the common soul of which we are parts, will come to a state that is like the Creator in every way - the same qualities, same state in eternity, wholeness in everything that we can speak of. After the vessel is corrected and has all the powers to be like the Creator, then there are other possibilities to ascend and improve the situation. But these things, beyond the corrections, we don't talk about them, because this pertains to what is called the secrets of the Torah. It's not for us, because we don't even understand with what language we can express ourselves there, how we can even describe a situation that is beyond the state where the Kli is filled with lights, and receiving entirely in order to bestow and equal to the Creator. What could be more than that? But there are other degrees and other things. There is a reason why that state is called the end of the correction of the vessels. It's only when the vessel is now only completed, correcting itself. But from now on, something really special begins. But no book writes about that, something special. Kabbalists write only how to reach correction, how to correct ourselves, because the wisdom itself is very practical. What should we do right now? What's pertinent for our work now? They tell us. And this is why the Kabbalah books are sold everywhere. You can study them, everyone can study them, because that part is open to everyone. Corrections? Come and do it. Afterwards, Maase Merkava, Maase Bereshit - nothing talks about it. That's already after the end of correction. It's not written about it anywhere. So, the hidden part of the wisdom of Kabbalah is really hidden. And it's not written about it anywhere. So, it's no problem to open all the books and study them, very, very simply, and with an open access to everyone.

Question (Petah Tikva Center): (26:38) This correction is only by the study, or the correction of the vessels?

M. Laitman: The correction is through the lights, what we learned before. It's impossible that the vessel changes unless the light in it changes it. How? We learned that we have, in the first phase, we have the will to receive that's filled with light of Hochma, wants to bestow, etc. Meaning, our change can happen only through a light from above. And in general, in this world, nothing changes. If you want to cause any change in this world, you have to cause a change above, from above. Additional lights will come, and they will change it. All the plans, all the corrections, all the plans are all from above. Everything comes down from above, and this comes down to our world as actions. This is why in this world; we are puppets on strings. We cannot do anything. This is why also we cannot know tomorrow, influence it in some critical way. Only if you really want to own tomorrow, you have to rise to a level that determines your tomorrow and there perform corrections. And then you will see how it is materialized in this world. This is why the wisdom of Kabbalah is really the most practical science. A person who acquires a screen, according to the screen can influence what is happening and what will happen.

Student: Acquiring it is through the study?

M. Laitman: You acquire a screen through studying and by working in a group. This is why we study. We don't, no one needs to sit here for no reason. But because we want to change our situation, we learn how to do it. It is the only choice that man has. Besides this, there is nothing in our world that is given to our choice. Under any circumstances is anyone doing any decision by himself and according to that decision does anything. These decisions awaken in you because there is the emergence of the Reshimot, the records. And according to these records, they bring you a new desire. Something pops up from within, and you do it. Another thing pops up, and you do it, etc. To go before the emergence of the records and to determine how it emerges and how I want it to be, for this, you need to rise to a higher level than where you are now. And then you determine for yourself what is below from above. For this, you need to be in both worlds: in the world where it's determined and in the world where it's done.

Student: Where you determine, it's the root.

M. Laitman: Where it's determined, it's the root, it's the upper world. That's it. More questions?

Question (Petah Tikva Center): (30:41) Is there room for spontaneity?

M. Laitman: There's no place for spontaneity. There's a very clear order how a person should develop, step by step. Each and every soul has the same paths. No one can skip degrees, but you go with them one at a time, gradually. No one can escape from it, but each one can accelerate his development only. This is our choice, really. Each of us is in a certain state now and must reach a certain state. And that doesn't depend on him; it depends on the root of the soul that is already in him. So, from the initial state to the final state, it's clear what process he has to go through. So, going through this process quickly, in a good way, or going through it painfully in bad states, depends on our choice. But the beginning and the end, we don't determine. And that's even before creation, before the division of the souls even, in the breaking of Adam HaRishon.

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