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Daily
Morning
Lesson:
June
3,
2026
Reader: Hello dear friends! We continue our study today after we heard the wonderful lesson from Rav with Rabash’s amazing article. We always know that the morning lesson, in the end, is one whole unit. We see that over the years, it’s divided into three parts, four parts, five; I don't know, however many parts we divided into, it remains a complete unit. So we will take this part – the first part – where Rav explained to us how we control the ascents and the descents. And then, there is no such thing where we feel like it, we don't feel like it, we control the process. And in order to control the process, we need to learn, learn about the reforming light so it will do our work; otherwise, if nothing will influence our will to receive, we will just get tossed around from here to there. But this is why we have this study so it will change our feeling, change our perception, and we have our powerful sources that will change all of our reality.
Reader 2: We always say that Rav gave us everything. When you see these lessons, you see that he really gave everything! Also, in what year was it, 1999, 2000, what we’re seeing? And we’ll continue to watch this series, this lesson of The Preface that Rav gave, which is so amazing. I don't remember such explanations about the four phases of direct light like Rav gave here. So we'll continue to get deeper in this today, and maybe before we enter this, let's remember what the purpose of the study is. That we want to draw the reforming light through this so that all the amazing things that Rav is teaching us will be within us and not as knowledge.
Let's watch clip number two, and after that we'll do a little bit of a summary of what we went through yesterday for the context. And then we'll go to the recorded lesson where Rav moves to the Q&A on what he's teaching – so clip number two, please.
M. Laitman: Why are we learning? Just in order to invite the reforming light, and then we will change under the influence of the light, under the influence of the upper light. This is called the reforming light because this is His actions – that's the action of the light, it's reforming us. It's returning us to good, from reception to bestowal, it pulls us from our world of reception to its world, to its degree of bestowal. And that is what we want to happen, the Kabbalists, our teachers, they explain to us what to do, how we can rise above our state, above our place – from our lowest point, the darkest place – and that we can rise from that degree to a higher degree, to bestowal. And this is through the reforming light because during the study we draw upon ourselves the light.
Reader 2: (04:20) So now let's be concentrated on the light, which is what we want to draw so it will correct us. And let's go over what we studied yesterday so that we'll have a little context:
So yesterday, Rav talked about the four phases of direct light, and he explained how they were created. He explained that we have the root – the desire to do good which creates phase one, which is the desire to receive, and fills it. With that, with giving the filling, he gives it the quality of bestowal; and then, when phase one feels the quality of bestowal, it wants to bestow as well, and from that phase two comes. And then actually we also have reception in phase one, bestowal in phase two, but so far it's on the behalf of the Creator. As a consequence of these two discernments, a third one is created, which is, if so, I can bestow by receiving. And from that, phase three is created, which is called Zeir Anpin. And then actually, phase three receives because that's what the Creator wants – for her to receive, and in the form that she receives, she gives. However, all of this is still as a result of the things that the Creator put into the Kli, into the created being, and it's not quite a created being, yet. What's lacking here is the decision of the created being that, I want to receive. And it's not because it's an automatic action that happens. Because if it's an automatic action that happens, and Rav also explained it, we'll hear it in the recording, if this happens on its own, then it's actually not me. It has to come from me, this desire to receive; and the moment this thought comes, from this, phase four is created, which receives not because that's how I was created, but this is how I decided. And then what happens?
Reader 1: Here begins a drama, and drama begins where phase four – we call Malchut of Ein Sof, the vessel is full of light – and seemingly everything is perfect. Creation has reached its final state, perfect state, suddenly a new feeling arises called shame. And right when we learn in TES, this action, this severe action took place. Why, because the light has to depart, that's what Malchut decides it's not willing to agree with creation. So someone disagrees with the rules, seemingly. And the light departs and it's called the restriction, the first restriction, all of the structure is now called the world of restriction. And we begin a process of development that we are familiar with – the emerging of the worlds, and the vessels, and Adam HaRishon, and everything, the development from below, from above down, and our creation from below up.
So the concepts that we need to take with us now are: the worlds, Olamot, from the word concealment; each state is actually a degree of concealment of Malchut. Now, it's important that as we learn, we remember that every concept speaks of me, of us. It's not like some star somewhere, a planet, and we're called Malchut, and another degree is another planet. No, it talks about us, our desire, all what's happening with us, these four phases of direct light, it's something we need to know by heart, as Baal HaSulam wrote. Why, because it changes inside of me, the feeling changes and I must know how the desire keeps changing and developing in order to awaken in me a new yearning, a new state, a renewed demand for the reforming light. That's my responsibility, I have nothing else, that's the truth. And all the clothings, all the bodies are just a perception of reality, but in truth are the desires that are constantly developing. And what's helping us are the sources that we're going to enter and the reforming light.
Reader 2: And before we start watching the lesson, take a piece of paper and a pencil, and while we're watching, let's write down points that we want to talk about later, to ask about them, so that we'll really be, all of us, concentrated in what Rav is bringing forth to us. And not forget that by this, we want to draw the reforming light to correct us. So let's watch the lesson.
M. Laitman: Questions, but on the topic.
Student: (10:10) Can you give an example?
M. Laitman: It's simple: all these discernments we feel all the time in our lives because we're in the lowest world. And everything that happens in the world includes these four phases – it gradually descends and cascades down to this world. What's happening with us? In us, we have both the will to receive and the will to bestow, and we need to constantly have this dilemma: how can I receive without feeling shame? How not to receive blows? How can I give and profit by that so I'll feel better? All kinds of considerations, but from all kinds of directions, that's the result of what's happening here. But we can also imagine what's written here, what's happening; even from various situations we encounter in life. Baal HaSulam gives an example, you've probably heard it more than once – I imagine most of you were here in lessons, right? So he gives the example of a guest that comes to visit the Host, and the guest wants to eat. He has his own will to receive, he truly wants to eat, that's the phase four. And the Host says, Go ahead, I'll serve you I really want to give you food, I've prepared everything for you intentionally. And the Host really knows what the guests will want, the quality and quantity. So it turns out that on the one hand, we have the Host – Host; on the other hand, we have the guest – we have the guest. So the guest comes with this vessel, he wants to eat, the Host comes with his filling, and they fit one another perfectly.
Now they can bestow pleasure to one another, seemingly, but the Host enjoys giving, the guest enjoys receiving, what's the problem? The moment the Host begins to give and the guest begins to receive, the guest begins to feel, together with the food, that the food came from the Host – that's the problem. On the one hand, it's a problem because it doesn't let us enjoy it. I can just, like, ignore the Host and focus on the food, it can happen with a person if he's not developed enough. If he's on the still, vegetative, and animate, like a beast, there's no shame. But if he's on the speaking degree, he begins to feel shame, that's a problem on the one hand. On the other hand, the shame comes to us to develop him, so he will leave the status, stature of the receiver, and gradually reach the status of the Giver. So it works that the Host is passing pleasure to the guest, and together with the pleasure, he passes shame. And there's nothing you can do about it. The shame, it tarnishes all the flavor for the guest, and then he goes, I don't know, I'm not hungry, I don't want it, and so on and so forth. So what should the Host do, Come on, I prepared everything for you, what are you, you're, you're, you're insulting me.
So, if the Host is smart, he creates in the guest such a feeling where "I'm not actually giving; rather, you will do me a favor by receiving. Meaning the guest becomes the source of pleasure for the Host to the… to such an extent that he can do it with the, with the shame, then he receives, and he doesn't feel any shame in it, and he can enjoy, right? The same game we're playing here in, all of creation, and that's what we need to do. To the extent that we learn how to receive, that's why it's called the wisdom of Kabbalah of reception. To the degree that we'll learn how to receive, we will see our Host, see all the abundance prepared for us, and we'll be able to receive it and enjoy it, infinitely, that's the wisdom. Now we have to learn the method how to receive, that's very practical.
Student: (15:04) Why is it called the world of restriction? A world.
M. Laitman: The world of restriction, yes, I said, maybe I haven't said it enough, this phase four that has its own desire, it wants to receive by itself the pleasure that comes from the Creator, that's how it developed, that desire is called Malchut. From the word, from the word, the kingship, you know, the rule of the desire, the state of Malchut. The state of phase four, the state of the created being, for each and every state, each one is called a world. And so all the purpose of the created being and everything we have to learn is how to receive from the Creator all the good and abundance that He prepared, For us, to the extent that we know how to receive, we'll feel what's prepared for us to receive, and who is the giver of the pleasure. And then to that extent, meaning then we will reveal the upper world, eternity, and wholeness, and it will be to our benefit.
To the degree that we cannot see it, that we're not worthy of receiving, meaning we don't know how to receive without shame. If we could see what He prepared for us, we would have a feeling of shame, corresponding to that called hell, really. It's such a terrible feeling of shame that it would prevent us from developing toward reception. That's why there's concealment, and concealment is only up to the state where we would know how to receive. Once you know to receive, everything opens up, the worlds open up, a person begins to live in all the worlds together. And he passes to this form of life that's that's infinite without boundaries, limitless. Everything depends on this wisdom, acquiring the wisdom of reception, how to receive.
Student: (17:12) All our sufferings, all suffering, is it because of the shame?
M. Laitman: All our suffering is a result of a shame, and our sufferings as a result of absence of light. There is nothing in reality besides the will to receive and the pleasure called the light of Hochma. Here we can see it, what is Malchut? The created being, that's the state of the created being, phase four. What is a created being? A desire to enjoy with the pleasure inside, that's the state. There's nothing besides it; later, from that state we go next, what is the next state? He doesn't want to have fulfillment inside – okay, so we have a desire without pleasure inside – but the desire is the created being himself and this created being can be either with pleasure inside or without. Other than that, there are no states: there's pleasure, or there's no pleasure, or partial pleasure. There's pleasure, meaning if the pleasure is entirely inside of the desire, it's called the world of Ein Sof. If the created being got rid of all the pleasure, this is called the world of restriction; and these states that are in-between states, that where it's a little bit fulfilled and a little bit empty, all those are the names of the worlds: Atzilut, Briah, Yetzira, Assiya – the world of the Klipa, the world of the Kedusha, depends on the direction and how much are they full, how much are they empty. And all the names, all the names of all the objects of the created beings in this world or in the spiritual world. Angels, demons, gHosts, people, animals, rocks – doesn't matter, plants, beasts, doesn't matter which or what – are simply parts of the desire to receive with a little bit of light inside of them. If the will to receive, that can be a rock or an animate degree, a beast, or an angel, or a man, doesn't matter. It's full of the pleasure that fits it; more or less, it feels the pleasure, if the pleasure fills him less than the desire, it doesn't fill all the vessels enough, then he feels suffering. That's a reality, a little bit of pleasure, a little bit of suffering. And this wisdom says that we can see the most practical thing is that it teaches us how to be filled eternally and perfectly, wholly.
Question (Petah Tikva Center): (20:03) Meaning, the difference between us and animals is the vessel?
M. Laitman: The difference between us and animals, and not only animals but between also plants, and angels, and rocks, is only the size of the will to receive.
Student: Meaning, we can receive the abundance and they can receive a little bit of light?
M. Laitman: Let's say like that, if we start to talk about it, we can say.
Now, if we write a definition here, then as we develop later from the created being toward the Creator, then the lowest will to receive is called inanimate; a little more than that is called vegetative; more than that is called animate; and more than that speaking, and this is Godliness. The difference between still, vegetative, animate, and speaking, and Godliness is the size of the will to receive. The more advanced, the more developed the will to receive, the closer to the Creator according to its size, then it goes up in importance. It parallels the five worlds, and it parallels what we have in this world, the still, vegetative, animate, and speaking, and then Divine partners, and so on and so forth.
Student: (22:33) So, Godliness is the greatest will to receive.
M. Laitman: Godliness is the greatest, the biggest will to receive. That's correct. And the desire to bestow, truly, as far as in the Creator, that's the desire to bestow. And for us, in order to reach the desire to bestow, it's like reaching the greatest will to receive. Still, vegetative, animate, and speaking can be in nature that doesn't move and doesn't change. And the inanimate in our world will never become vegetative, animate, and speaking. And if it's inside of a person, the desire in a person, then that's how it develops. First, he has a desire of an inanimate type of desire – I feel good, I want nothing; later, it begins to move, and the desire inside of him develops to vegetative, animate, and speaking.
And we learn about it from The Introduction to Panim Meirot uMasbirot. And among all these desires, these desires in men are extremely well-defined, and they don't develop in nature, according to Darwin, as he says here. But here, rather, he says that in between, we have the corals between the vegetative and the animate, and the vegetative between the vegetative and the—sorry, but the inanimate and vegetative, you have corals. Between vegetative and animate, you have the dog, the field dog. And between animate and speaking, you have the monkey. And between speaking and Godliness, it's called a point in the heart, we'll learn those things slowly. Between those degrees, between inanimate and speaking, we have an intermediary step called corals. Between the vegetative and animate, we have another intermediary stage called field dog, it's not actually a dog, it's a special animal – it lives like an animal, but it eats like a plant. And a monkey is between the animate and the speaking, and between the speaking and Godliness, it's called point in the heart. Yes, we're talking about it in our world. In the spiritual world, those are spiritual entities.
Student: (24:48) What's the difference between the desire to receive in phase one and phase four, are they equal?
M. Laitman: The will to receive in phase one is the desire that the Creator created. The will to receive in phase four is a desire that develops in the created being.
Student: I mean in intensity, or in power?
M. Laitman: In the intensity, certainly the will to receive in phase one is called the smallest desire, and in phase four is the greatest, biggest desire.
Student: But in principle, it's the opposite?
M. Laitman: It's opposite because I'm speaking here about development from below up – here I drew this arrow. There are many things you have to still paste together here, so there's a lack of understanding, it's not too bad. Listen, when we are studying the wisdom of Kabbalah, we need to understand that we're talking about a few things that are really just on the surface. I'm afraid of saying something too deep, I don't want to confuse you; I want to give you as broad a picture as possible, show that there's connection between all the parts of reality. But inside, we'll go deeper in the following courses.
Student: (26:11) How many people here actually receive without shame?
M. Laitman: Kabbalists can receive without shame. Really, in general, it's possible to receive only without shame. One who can neutralize the shame is called a Kabbalist.
Student: How many are there such receivers? How many?
M. Laitman: Not many. But again, you cannot receive from the Creator more than a minimal level of sustenance of livelihood called this world. You cannot receive more than that unless you cancel the shame when we make a special correction called receiver. To be a Kabbalist, to be receivers, then you'll receive more; otherwise, you will be on the degree that you are.
Student: (27:03) Do we receive all these states, the greatest ones?
M. Laitman: We can attain all the states, all the worlds, until the Creator.
Student: Including the root?
M. Laitman: Including the root, that's our goal. We have to reach each one until that degree.
Student: Meaning the goal is that we would have a desire to receive at the extent of the desire to bestow?
M. Laitman: Great, smart guy. But don't raise your hand before, next time.
Student: The created being chooses to receive?
M. Laitman: Yes.
Student: It doesn't work out with the inanimate here?
M. Laitman: It's the opposite here, here it's inanimate, vegetative, animate., and speaking according to the development from above down, from below up. And here, from above down, phase one, according to four phases of direct light, the Creator is the will to bestow, and then one, two, three, four. This is a development from smallest to the biggest will to receive. And here it's the other way around, the opposite, from below up. In this world, I'm back to the Creator.
Student: (28:06) In the four phases, you said that phase one is lacking a Kli. And what is phase four lacking? Can you repeat that, please?
M. Laitman: In phase one, we lack a desire from himself, and also the desire to bestow. So he has the desire that he received from the Creator, you get only one thing from the Creator, a desire to receive. Now the Creator wants him to be not only the receiver, He wants him to be like Him. For that, he needs to receive from the Creator a desire to bestow. So the second phase, he receives the desire to bestow; but both of these things, the will to receive in phase one and the will to bestow in phase two, he got from the Creator, none of it is his. And now that he received the desire to bestow from the Creator, how can he bestow to Him? Well, in phase one, the will to receive is something he can feel immediately, right? He can immediately feel it because the fulfillment comes from the Creator, the light. But the will to bestow that he receives from the Creator, this is something he receives seemingly, indirectly. He receives from the Creator a quality of the Creator, an additional quality on top of his will to receive. And then he has nothing to give, he can't really realize this quality of the desire to bestow – how can he give, what does he have to give?
So he remembers, oh, the Creator wanted to enjoy, to receive contentment from me. So, I will receive, so I will receive – that's a different quality already – that decision is phase three. So, in phase three, there's a decision of the created being, I'm going to receive for Him, but he's using all the forces he received from the Creator, right? And then he really does have nothing, he can't receive, he can't bestow anything. So, what pushes him to develop next? This direct form that he received from the Creator, he receives the impulse, the urge to be a receiver. And now he's going and he's actually realizing this impulse to be a receiver in phase four. Meaning, phase four is a decision of the created being to be a created being; and in phase three is the created being in a state like the Creator. That's why we say later that phase three, Zeir Anpin, is called HaKadosh Baruch Hu, Zeir Anpin of Atzilut is HaKadosh Baruch Hu. And Malchut is called the Shechina, a collection of all the created beings because in phase three, you're in this state just like the Creator is relative to the created being. He has everything, and he has nothing, so what does he need? He needs the will to receive, then he develops it.
We'll talk about these four phases because there's nothing besides that. What we learn now, you'll see how throughout the entire path, until you reach Godliness and to be holy, and angels, it doesn't matter. Until the highest degree, ultimately what will speak in us and what we'll be working on are these four phases, there's nothing besides that. Everything else is development and connection of all these qualities to return to the root.
Student: (31:36) What's the source of this shame? From what part is it?
M. Laitman: What's the source of the shame? Well, if the Creator would give me the will to receive and would give me pleasure, there would be no shame. I would receive and enjoy. You're a cat. Does it feel any shame when it receives?
M. Laitman: No, why? Because by giving him food to eat, you're not giving him your desire to bestow, why?
Student: What part is this?
M. Laitman: Hold on, hold on, hold on: why aren't you giving him that? You're giving your will to bestow to the cat but he doesn't grasp it. His will to receive is so small that he can't grasp it, he doesn't receive from you, together with the food, your quality. When you pass him the food, when you're giving the food for that, you need to be a developed human.
Student: What is that development, so to speak?
M. Laitman: This development comes from here – when the Creator gave the created being, in addition to the will to receive, also His own nature, which is a desire to bestow. He did that on purpose, right? He did it sort of behind the scenes; we call it this way in our books, we call it this way: the will to receive was created directly, and the will to bestow is something He did to him, indirectly. He gives it indirectly and the created being doesn't feel that he's getting from the Creator the quality of bestowal. He suddenly feels in the abundance that he's receiving in this pleasure. And when this pleasure fills my will to receive, I begin to feel between this pleasure and my desire, something doesn't add up. Why doesn't it fit precisely? I begin to feel a certain attitude toward the pleasure in addition to the pleasure. I begin to not only enjoy it but something actually prevents me from enjoying it, suddenly. There's another thought and a different attitude to the pleasure. What is that? It's the Bestower who's in it, that tarnishes the flavor. But what can you do? The Creator did it intentionally so it will be used for us as a springboard to neutralize this unpleasant feeling and to reach His degree so we would want to be like Him.
You cannot neutralize, you cannot not feel the Host – not feel the Giver. You can neutralize it only to the extent that you become like Him. And this is something He did on purpose.
Student: (34:22) It's a desire to bestow.
M. Laitman: So on the one hand, it's best not to feel anything, live like an animal, and that's it, but you can't.
Student: It's a fact that the Kabbalists are alive, and they feel good with reception.
M. Laitman: The Kabbalists live and feel good with reception because they know how to neutralize the shame. And they know in place of shame, they know how to give. They get double the pleasure from receiving and from giving – this world and the next world, that's what it's called. Two worlds they have, and that's where they acquire eternity, eternity and wholeness, nothing can get to them because they acquire these two qualities, two natures.
Student: At the same intensity?
M. Laitman: The same intensity, the will to receive and the will to bestow, same level.
Student: And then they will be on this stage of shame?
M. Laitman: Yes, and then the will to receive is more than the will to bestow or be shame.
Student: Do they need to be in parallel?
M. Laitman: And if the will to bestow is greater than the will to receive, why is it greater? You know, it's better to receive a bit more, you understand? So they always work together.
Student: Meaning, you're neutralizing the desire to bestow in him. That's what I understood, if the bestowal causes shame?
M. Laitman: No.
Student: If the part of bestowal, not the reception, causes shame?
M. Laitman: The part of bestowal doesn't cause shame.
Student: Then what?
M. Laitman: The reception causes shame, receiving gives me shame. More questions, we'll get accustomed to it.
Student: (35:46) About that same question, actually, when we say the desire to receive, the fact that we're receiving causes shame. But shame actually comes together with the reception that we're receiving also the desire to bestow?
M. Laitman: No, no, no, no, no, no, no, no, no, our problem is that we're trying to apply it to this world. I'm happy that you want to do it, you want to make it more practical. But it's not exactly like that. If, like in phase one, I would receive, and together with the reception, I would receive the qualities of the Creator, then it would be good. The more you receive, the more you also receive vessels of bestowal, a desire to bestow, it doesn't happen with us. We are under the restriction, under all the worlds. I can simply make a general illustration of reality so it will be clearer. But we're not exactly in these four phases called four phases of direct light.
We talked about, today, about root, phase one, two, three, four; after phase four, called Malchut of Ein Sof, we have the world of restriction - the first restriction. And then we have the worlds: Adam Kadmon, Atzilut, Briah, Yetzira, Assiya. And below that, our world, this world, our world, let's say ours, this is where we are, below. Our goal is to go – what is our world? It's a desire to receive in order to receive, for corporeal pleasures only. We need to go through this whole world, our world, from the degrees of still, inanimate, vegetative, animate, and speaking. The degrees of the development of the desire to cross the line between this world and the spiritual world, it's called Machsom, barrier. We have to go through the worlds of Beriah, Yetzira, Assiya, they're called the worlds of BYA. Then go through the Parsa, enter the world of Atzilut and the world of Adam Kadmon, and then cross to Ein Sof.
All these degrees that we have to get through, we have to get through while being in this world, living the way we live today in the same way, same way of life. The path we take here – while we're going through this world up to the barrier – this is called the time of preparation. This is the time until we cross the barrier, once we cross the barrier, we get through the worlds of BYA, it's called the time of 6,000 years. Then, when you go to Atzilut and AK, this is called the time of Messiah. And then when we cross here – this doesn't have a definition – these things are called after the correction. Because what we need to do when we correct our vessels, we're born here in the world of Ein Sof - zero. We descend gradually down to this world, then from this world, we begin to rise gradually up to this point. So, let's do this: this is the state one, this is state two, and this is state three or A, B, and C. When we go around this loop, we correct the state of Ein Sof. Instead of shame, when we finish correcting these vessels, we just finish the correction. We're back here, and then from here, we begin to go through the degrees called after the correction.
It's like a person who has a corrupt vessel, he corrected it, now he can enter, he can start to do this certain work. But what we're doing, here, after the vessel is corrected and we enter this reality of work, this is unknown, this we do not learn. The Kabbalists give us this method, they qualify us to correct ourselves. And one who corrects themselves, enters this reality. On that, nobody writes, this is none of our business, I'll tell you why: because you can't even explain using our words, the reality that's up there above the correction. That's why you can't even write about it in books; they hint at it, they insinuate through subtle intimations here and there, but it's not realistic, it's not real. So, we only learn, only from above down how we were born and cascaded down to this world, and then how we should rise from this world to the world of itself until the end of correction, and then after the correction, wherever we go, that's not our problem. And this entire loop until the end of correction, a person has to do while being in this world to connect the two worlds together. Now, I hope that we will take the pictures, it's a shame we didn't shoot them here in this order, but in you – the groups – you can receive these pictures even before you get here next week, with God's help, and you will learn here.
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Reader: (43:05) Okay, friends, so we heard Rav's lesson now that was actually based totally on questions and answers. But actually, again, we did a repeat of the four phases that are light, of direct light, and we also went through the phase, the stages of the first, second, and third stages; a distinguishment between Malchut and Hochma, between phase one and four; what's the difference between those two phases – still, vegetative, animate and speaking, all those aspects and what the differences are between them. And there's a very interesting one there, where in this world, inanimate cannot become vegetative, and so forth. Where can it change? In us, inside a person, our desires, a person's desire can change from still to vegetative to animate and speaking. So certainly, also, you too, wrote down questions, all kinds of interesting things that you wanted to raise, to ask about, or talk about, so that we will be able to clarify together and get what we heard better.
Reader 2: (44:17) So let's take a few minutes, six minutes, and discuss what we heard. Write down some questions, and then we'll hear the questions, and please discuss.