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

Daily Morning Lesson: June 16, 2026

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

Student: Hello, dear friends, hello, world Kli. We are continuing with another special lesson in the wisdom of Kabbalah, and now we will learn another chapter in the Preface to the Wisdom of Kabbalah in this beautiful series of lessons from Rav about the structure of the worlds. You want to pay attention to this lesson.Of course, every lesson is special. What's special is that when Rav teaches us the Preface to the Wisdom of Kabbalah, or the Study of the Ten Sefirot, why do we like hearing him so much? Because with Rav, no lesson is not dry, only studying. He always adds some feeling, the approach to the study, where we are in the system. That's what's special about it; by this, Rav is really pulling us into it. So now that we watch it, let's notice how Rav connects the structure of creation to our inner work. We'll repeat it afterwards, it'll be part of the things we want to pay attention to during this lesson. How Rav connects the structure of creation that we study to our inner work.

Student: Before we watch the lesson, let's remember what we learned in the first part of the lesson, that we have a seed that we got from the Creator, that's our point in the heart. And we need to plant it in the ground, and from that, a tree will grow, a tree with fruit, and that the wicked in us won't uproot that seed from the ground, and we'll lose everything.

So, what's important for us in the preface that we're learning, Baal HaSulam, when he wrote it, he's like, he's writing laws, laws of the upper world. And with these laws, he's telling us, there's a will to receive and a will to bestow. And when Malchut discerns that she doesn't want to receive for herself, never, that's a law that Malchut determines from above, and it comes to our world, that law. And in our world, we don't have a feeling of bestowal at all. We were born with a will to receive, and where will we attain that from? So, we were given things that we can do. Baal HaSulam says, that by really wanting to know. Why? Because the seed in us is demanding it, demanding to know, how will I grow in spirituality? How will my soul grow? What am I going to do with all this? Then we get from Rabash, we see how he interprets the work that we have to do with our soul. The work that we will really, with this work, we can start seeing what the stages are that we need to go through, how to work with our soul. But before, what did the friend ask in the lesson? What are we doing this hour before our lesson when we wake up, and what are we doing? How do we prepare for it to not miss out on any word that our soul will grow, that it only teaches us how we do it in the group, what the group gives us. Rav is just like a father, taking us through all the states, all the questions we're asking, and today we are going to see how the Rav taught us, and how we, as much as we grew, we can take it and really implement it. Implement it in the group. Implement it in our advancement. So, let's just read what the Rav was saying about the intention before the studies.

Reader: Excerpt number four.

Reading: (04:52) The main thing for us is to be connected as much as possible, to be as similar as possible to the upper Partzufim, the upper vessels. We hope for the light that through our efforts to be close to each other, it will truly connect us, cancel, revoke the boundaries, revoke each person's individual ego and connect us in Tens, hundreds, thousands. And this way, we will benefit from the light that will connect us into such vessels in which the light will appear in the vessel, and then we will be connected to both the lights and the vessels.

Student: Yes, look how much force the group gives us that we're in a state of that accident, that we don't feel anything, but we come here, we feel as much as the friends are burning, and it gives us an ability to feel this force, to hold on in faith above reason, above the beastly state we got. And that is very important that we use it and not lose out on the growing of our soul that will constantly be able to grow and not stop. And this is called hastening the time. So, what Baal HaSulam says, this is what speeds up the times. So, let's watch the clip. The Creator wants to shine on everyone, that the upper light will shine on everyone. The vessels we need to attain, that depends on us. So let's see clip number six, how the Creator wants to shine on everyone.

M. Laitman: (06:47) The upper light fills all of reality, and there is no difference in all the desires that are revealed in reality. It shines in everyone equally. But the desires themselves, when they receive the light according to their qualities, to the extent that they are compatible or different from the light.

Accordingly, they feel that there is a change purportedly in the light, but they are not aware or are aware that these changes they themselves make. And it's not that the upper light makes any changes. In other words, the Creator wants to shine to everyone. He wants everyone to receive His relation of good and doing good equally. And it doesn't matter who is small, who is great, everyone will be filled 100%. And those who are still unable to receive that filling to the fullest, it's because his will to receive is still not directed correctly toward the qualities of the light.

Student: So friends, now when we watch the lesson, let's take a little note and write down what is Rav explaining to us about the structure of the worlds that help us later on in the spiritual world. What does Rav explain to us in the structure of the worlds that later on help us in the spiritual work? Let's watch the lesson.

M. Laitman: (08:47) We learned with you a big part of the Preface of the wisdom of Kabbalah. We said that all the substance of creation is the will to receive, the desire to enjoy. And that desire was created from above by the Creator's desire to give pleasure, to delight.

Through light, that matter was created, the will to receive, which is called the Kli. In all the substance of reality, of creation, is the will to receive, both in the spiritual world and in our world, there is nothing but the desire to enjoy. In spiritual worlds, that desire takes on all kinds of forms. In our world, it also takes on all kinds of forms, as thoughts, desires, as a force, things we feel less or more.

It's on every level of reality in this world too, in forces, in desires, in thoughts, and also on lower levels, which are the substance of the still, vegetative and animate, meaning elements, cells that only exist in themselves, like the still, then the vegetative, which already has some form of existence, self, individual form of existence. The animate already has movements, individual movements, and the speaking already has the sensation of past, present, and future. We will learn this.

He explains these things, Baal HaSulam, in other introductions. So, the will to receive is all of the substance of creation from beginning to end, and besides that, there is nothing. In other words, if we're talking about anything we can even talk about besides the Creator, it's the will to receive. And that will to receive is filled with a light that comes from the Creator, and the way it is filled is divided into two parts.

Either it can fill itself with the intention to receive, meaning to have its own benefit, and then the will to receive is at a level called this world. This is where we are and what's around us, and if the will to receive can fill itself with the intention that its filling is only a means to bring pleasure to the Creator, by this, it's in equivalence of form with the Creator that it wants to give pleasure to a person, so that form of filling is called the spiritual form, and then those who are in that quality, it's called that they are in the spiritual world.

Accordingly, we have two states, basically. A state of this world and a state of the spiritual world; either to receive for myself or receive for the sake of the Creator.

M. Laitman: (13:14) For the most part, these two actions are divided in a way that receiving for my own benefit is called the transgression, and receiving for the sake of the Creator is called the commandment. Where is the real benefit in this? The benefit is that because man was created with the will to receive, he can receive, in his will to receive only one small portion of pleasure, and this leaves him separated from Godliness, from wholeness, from eternity, and if he works not for his own sake but for the sake of the Creator, it's just a slogan, it's called this way. Meaning, he is not immersed, sunken in his own vessels of reception but works in bestowal. Basically, this problem is psychological.

How can I disperse, dispense, and give? We're not talking about degrees of this world. But if a person exits his own vessels, he can acquire instead of them, vessels that are called surrounding vessels. And then, instead of receiving only one small portion by which he can fill himself up, he can receive infinite fillings, unlimited. He's no longer bounded in his own vessel, but he acquires the vessel of all of reality. And besides, by this, he becomes similar to the Creator. And when he becomes similar to the Creator, it's called that he becomes like Him. Meaning, a person rises from the degree of the created being to the degree of the Creator, becomes exactly like the Creator. For now, we are speaking about it very theoretically. None of us has any discernments about it. What happens with us when we shift from state to state? Reality is built in such a way that souls reincarnate over the incarnations.

Desires for spirituality begin to emerge in the souls. And then, a person begins to gradually acquire a feeling that there are deficiencies that are not quite for this world. And this way, he's pushed to acquire screens. We learned with you. I'm going over everything briefly, concisely. We learned that light is emitted from the Creator, comes out from the Creator. It creates a vessel and fills it.

By filling it, the vessel receives the quality of the light and wants to give back. That vessel is called the vessel of Hochma. The vessel that wants to give back is called the vessel of Bina. And then Bina thinks, so what can I give back? I can give back only one thing. I can give back pleasure if I receive a little bit so that the light will enjoy. By this, I will be able to bestow upon Him. This vessel is called Zeir Anpin. Here, we're saying it's the root phase. This is phase one, two, three, and then he wants to receive everything in order to receive. This is Malchut, phase four. Why does he want to receive all of it? Because he feels in phase three that the best thing for him is to receive. Because she chose out of the two desires that she had before her in phase three, she chose of her own accord that she wants to receive. Why? Because the light comes from the Creator.

M. Laitman: (18:16) The will to receive in phase one comes from the light. The will to bestow in phase two comes from the light. Phase three is made of phase one and phase two: will to receive and will to bestow. She chooses in phase three that she wants to receive. She chooses herself. The light comes from above. Because of it, the desire in phase four is an independent desire, which is why she's called Malchut, which is kingship, or a created being, an independent desire.Then what happens, it happens with this desire. There is no more development of phases. But now Malchut is developing. How does she develop? First, she receives light from the phases preceding her, from the root, one, two, and three, and four phases. She takes everything inside of her. And then she contains all those parts.

It turns out that Malchut contains five parts: root, one, two, three, four. Except these discernments before her are called phases or discernments, Behinot, phases. So, in phase four in Malchut, these phases are called degrees of coarseness. Coarseness, meaning degrees of the power of the desire, the greater the desire. So, root phase is the weakest desire, and phase four is the strongest desire. And then we learn that Malchut, that received all the light inside of her, is called Malchut of, or the World of Ein Sof. Why?

Because she receives without any limitations, infinitely. And because the light fills her and gives a feeling of who it is, that He is the giver, and Malchut only receives, she therefore feels that she is completely opposite from the light. And then Malchut, just as she received the light inside of her, is called Malchut of Ein Sof, she drives out the light from all her phases, and that quality is called the First Restriction. And then after that action of the First Restriction, when the light departs from Malchut, she remains empty.

This is called restriction, and this is called the World of Restriction, when Malchut remains empty. And then she thinks, okay, well, in that state, I'm not receiving, I'm not enjoying, and I'm not giving pleasure to anyone. So, how can I still do something? So, she calculates what to do. If I receive only with the intention that my reception is in order to give pleasure, just like here in phase three it was more or less, it was this discernment. So, I'll receive a little bit, because I have to make sure I don't enjoy here, so I'll enjoy only to the extent that He enjoys. So in that, to that extent, I'm similar to Him; as much as I can receive inside of me, by this, I will be similar to the Creator. That's the sign for similarity, symbol of similarity to the Creator. Meaning what? In this part of myself, maybe I won't receive everything, a part of me will remain empty, but a part will be full, and in that part, I will be completely similar to Him. And by this, I will rise above the created being to the Creator. And maybe through all kinds of actions afterwards, I will be able to gradually fill myself more, and more, and more, and more and more, all the way. So that maybe at one point, this is how she thinks, I will be able to receive all the light, and I will be full, and He will be filled by me. And by this, the created being becomes completely equal to the Creator.

M. Laitman: (23:32) This is basically the purpose of creation, to come to that state. The state of Malchut being full with all the light is called the first state, the state when Malchut works on herself. The first state, or state one, is Malchut being full. The second state is corrections. And Malchut thinks, how she will receive in order to bestow, all of her, this is called the time of corrections, or the state of corrections. This is called the state two, and state three is called the end of correction. When Malchut comes to a state where she's like phase one, filled with all the light, but also similar to the Creator, in order to bestow. She's completely similar to the Creator. What does she gain by that? She receives everything, just like she received here exactly the same on the one hand.

Meaning, she doesn't push out any of the light that comes to her. This is one. Number two, she's completely similar to the Creator. So, there are two conditions here. One, she receives. Two, she gives. She receives as the created being without missing anything, but she's also similar to the Creator. And this is called the End of Correction.

We, of course, are in state two. And this is the third state. So, of course, we learn a little bit about the first state that was in Ein Sof, infinity. We still learn about the third state, more or less what it should be. But basically, we're learning about the corrections that we must do. These corrections each of us must perform. Why? Because each of us is actually a tiny part of that Malchut.

That Malchut is divided into 600,000 parts or pieces. Each of them, they're called souls. And each piece must perform its own correction. And each piece is also subdivided into other pieces, and other pieces. So, it turns out that all our work, our whole life, life, death, everything that happens with us throughout the years that we are here in this world, not in this world, we come back, we go out, all of that is only the time, the correction period, the time of correction. And all in all, this is what we do. Consciously or unconsciously, whether we are aware of it or not, but we are constantly undergoing corrections.

M. Laitman: (27:27) These corrections on all the souls should… they have to go through them during 6,000 years, over 6,000 years. 6,000 years on each and every soul. This is the correction. So that at the end of the 6,000 years a soul should undergo, each one goes through it in different ways, but each one should come to some climax, which is called the Purpose of Creation.

Now, these states happen in us constantly, involuntarily. We don't operate in this, we cannot influence it. So, why do we learn about it if there's first state, second state, third state, then we need to go through these states. So, why are we told about it? Why do we even study it? Because this path, although it is the path of each and every soul, and each and every soul has to go through its special path. And because each piece in Malchut of Ein Sof already has its own nature, its own character. So of course, with respect to that nature and character that is here in the first state and in the third state.

Say here, this is me, this is me here, and this is me here. So, here I'm in a way that I still haven't placed the screen on myself. My intentions are to receive. Here I have the same desires, but in order to bestow. So, from here to here I acquired the screen in order to bestow. If my desires here are clear, known, so of course, it is known what screens and in what way I need to receive and put on myself.

In other words, the created being from my very first state, from my first incarnation, through all the incarnations I will be in to the very end it is already known. We cannot do anything about the road. We cannot influence our path except for the speed. We can accelerate the speed. And this is why we study, because by studying, we acquire knowledge how we can accelerate our correction so that the 6,000 years will take us two years.

In other words, 6,000 is 6,000 degrees. I can, let's say, from here to here, instead of incarnating into this world and going through such tragic and terrible events, that God forbid what might happen, and what does happen with people and with us. So I can go through these stages quickly, and change the manners of the suffering. What does it mean to change the manner of suffering?

All the suffering, all the unpleasant events that come upon us come because the vessel is empty and cannot receive because it does not have a screen. If I work on screens through this method called Kabbalah, then while I'm working on screens, I don't suffer because the vessel is empty. I'm suffering because I don't have a screen, meaning I shift the suffering from suffering of what is called hatred into pains of love.

And then I'm completely freed, liberated from all the sufferings of this world. Then a person does not feel, does not undergo suffering, does not feel suffering if he yearns for spirituality. He feels his process completely differently, only for this purpose, for the purpose of the revelation of Godliness, quickly. Basically, this is why we learn, and that's the benefit from the study.

M. Laitman: (33:11) What did we learn afterwards? We learned that there is a first state and third state, second and third state. First state is Malchut of Ein Sof, the third state is the End of Correction, there's nothing to talk about there, and what Kabbalists write about in all their books is about the state of corrections, which happens with the 600,000 souls during the 6,000 years. We will learn what the 6,000 years are and what are the 600,000 souls. These are numbers, special numbers. It's not quite according to our mathematics. What else did we learn? We learned…

M. Laitman: that Malchut corrects itself, herself. Actually... Is it changed for you?

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Lezione del giorno4 окт. 2002 г.Rabash. Art. 44 (1991). What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?

Rabash. Art. 44 (1991). What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?

Rabash. Art. 44 (1991). What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?

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Lezione del giorno4 окт. 2002 г.
Rabash. Art. 44 (1991). What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati