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

Daily Morning Lesson: November 23, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #28

Reader: Hello. We are reading in the writings of Baal HaSulam. “Introduction to the Study of the Ten Sefirot,” we are on item 28, item 28.

Reading: (00:22) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #28

28) You will find the source of these words in Masechet Pesachim (p 119), where it is said, it is written (Isaiah 23), “And her gain and her hire shall be holiness to the Lord; it shall not be treasured nor laid up; for her gain shall be for them that dwell before the Lord, to eat their fill, and for stately clothing [lit. covering Atik].” “What is ‘stately clothing [covering Atik]’? This is what covers things that Atik Yomin covered. And what are those? The secrets of the Torah. Others say, this is what reveals things that Atik Yomin covered. What are those? The flavors of the Torah.”

RASHBAM interprets, “Atik Yomin is the Creator,” as it is written, “and Atik Yomin sits.” The secrets of the Torah are Maase Merkava and Maase Beresheet. The meaning of “name” is as it is written, “This is My name forever.” The “clothing” means that He does not give them to any person, but only to those whose heart is worried. As it is written in “one does not learn”: “This is what reveals things that Atik Yomin covered.” This means covering the secrets of the Torah, which were covered in the beginning, and Atik Yomin disclosed them and gave permission to disclose them. One who discloses them is granted what he said in this verse.

M. Laitman: Here, there isn't yet a question nor an answer in a clear manner. I think it's worthwhile for us to continue.

Reader: Item 29.

Reading: (02:55) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #29

29) Now you evidently see the great difference between the secrets of Torah, where all who attain them receive this great reward (explained there in the Gemara, in the interpretation of the verse) for covering them and for not disclosing them. And it is to the contrary with the flavors of the Torah, where all who attain them receive this great reward for disclosing them to others.

Some say that there is no dispute regarding the first opinion, but only an examination of the different meanings between them. The first meaning explains the end, as it says, “covering Atik.” Hence, they interpret the attainment of the great reward for covering the secrets of Torah.

Others say it explains the beginning, “eat their fill,” meaning the Taamim [flavors] of the Torah, as it is written, “and the palate tastes food.” This is because the lights of Taamim are called “eating”; hence, they interpret the attainment of the great reward, mentioned in the verse, regarding one who discloses the flavors of the Torah. However, both think that the secrets of the Torah must be covered, and the flavors of the Torah must be disclosed.

M. Laitman: Thus far, item 29. I don't see questions. Yes, if so, we'll continue. No, we have Petach Tikva.

Question (Petah Tikva Center): (05:16) What does it mean, covering or revealing words of Torah?

M. Laitman: That, we need to scrutinize. To reveal or to cover words of Torah, that's what we are circling all the time. We just can't give it, we can't like emphasize it or stand on it.

Student: Who is the one who covers or reveals the created being?

M. Laitman: Atik Yomin.

Student: So, what is our work in this?

M. Laitman: Probably perform such actions in which we will obligate Him to reveal.

Student: Why do we ask to reveal or why do we ask to conceal?

M. Laitman: Because to begin with, it's arranged that way in the definition of what's concealed and revealed. That there's no other thing to do here. We must learn in order to reveal things that Atik Yomim concealed, and the other way around. That's how our teachers give us the Torah.

Question (Petah Tikva Center): (07:12) Maybe we can put it this way, what is the connection between us and Atik Yomim?

M. Laitman: Atik Yomim is the upper one. It's, let's say, the upper connection we have with the Creator.

Question (W PT 23): (07:50) It's written that he does not give them to any person, but one whose heart is worried. Who is one whose heart is worried?

M. Laitman: I don't know who that is. It could be any person that feels in his heart concerned with revealing the upper force. And this is how he changes.

Reader: Item 30.

Reading: (08:42) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #30

30) Thus you have a clear answer about the fourth and the fifth questions in the beginning of the introduction. What you find in the words of our sages, as well as in the holy books, that it is only given to one whose heart is worried, meaning the part called “secrets of the Torah,” which is the first three Sefirot, the Rosh, that it is given to only concealed ones and under certain conditions, you will not find even a trace of them in all the books of Kabbalah, in writing or in print, since those are the things that Atik Yomin covered, as it is written in the Gemara.

Moreover, do say if it is possible to even think or picture that all those holy and famous righteous, which are the greatest and best in the nation, such as Sefer Yetzira [Book of Creation], The Book of Zohar, and the Braita of Rabbi Ishmael, Rav Hai Gaon, and Rav Hamai Gaon, Rabbi Elazar of Garmiza, and the rest of the Rishonim [first ones] through Nachmanides, and Baal HaTurim and the Baal Shulchan Aruch through the Vilna Gaon [GRA], and the Ladi Gaon, and the rest of the righteous, from whom we received the whole of the revealed Torah, and by whose words we live, to know which act to do so as to be favored by the Creator. All of them wrote and published books in the wisdom of Kabbalah. And there is no greater disclosure than writing a book, whose author does not know who reads his book. It is possible that complete wicked will scrutinize it. Hence, there is no greater uncovering of secrets of Torah than this.

And we must not doubt these holy and pure, that they might infringe even an iota of what is written and explained in the Mishnah and the Gemara, that they are forbidden to disclose, as it is written in the prohibition to learn (in Masechet Hagigah).

Rather, all the written and printed books are necessarily considered the flavors of the Torah, which Atik Yomin first covered and then uncovered, as it is written, “the palate tastes food.” Not only are these secrets not forbidden to disclose, but on the contrary, it is a great Mitzva [commandment] to disclose them (as it is written in Pesachim 119).

And one who knows how to disclose and discloses them, his reward is plentiful. This is because by disclosing these lights to many, particularly to the many, depends the coming of the Messiah, soon in our days, Amen.

Question (Almaty 1): (12:49) What is the difference between the secrets of Torah and the flavors of Torah?

M. Laitman: That too we will understand more from reading and penetrating deeper into the deeper understanding of the internality of the Torah.

Question (PT 19): (13:26) He says here that there are secrets of Torah and flavors of Torah. How do we attain them? Is there a difference in the work with flavors of Torah and the secrets of the Torah? In attaining them, is there a difference?

M. Laitman: As I understand it, both things are concealed from us. And that's why we have nothing to discuss in it.

Student: Yes, he says that for one who knows how to reveal the flavors of Torah, there is enormous reward. So what is the difference between the secrets of Torah and the flavors of Torah? How do we actually attain them? How do we attain all of this, all these secrets of Torah, all this work?

M. Laitman: I don't know. As much as we know, we know.

Student: How do we attain the secrets of the Torah?

M. Laitman: I don't know. Let's start working on this and let's hope that throughout our study, when we start learning, hopefully we'll understand more. It'll be clearer.

Question (India): (14:38) When we are reading these texts, how can we make sure that we are not the wicked ones?

M. Laitman: The wicked of Baal HaSulam, that he describes wicked, are great people that toiled greatly in order to understand, attain the flavors of Torah. Let's hope that we too will reach that and understand more deeper what's the meaning towards them.

Question (Turkiye 1): (15:46) In item 30, Baal HaSulam says that the secrets of the Torah are revealed to those whose heart is worried. What is that worry that a person should feel? How do we obtain that quality, that feeling?

M. Laitman: I think if a person studies with the intention to improve his heart, eventually he comes to a state in which his heart opens up, and then he feels in his heart what is written about him. Here too, to reveal the secrets of the Torah and to cover the taste of Torah and to advance that way.

Question (Kyiv 2): (16:54) It says in the excerpt that Atik Yomin first concealed the flavors of Torah, and then revealed them. What is this act?

M. Laitman: A person that studies the Torah correctly goes through these two states, where Atik Yomin is concealed from him and later on is revealed to him. What is that exactly, how we need to reveal it? We need to reveal it, and then we'll understand.

Question (Petah Tikva Center): (17:35) He writes that the secrets of Torah can be received in modesty, in humbleness. The Kabbalists give us all the conditions that we need. What does it mean to receive these conditions in humbleness, what does it mean?

M. Laitman: In humbleness as I understand it, it's in order to bestow. Not for his own benefit, but rather for the benefit of the whole collective.

Student: So, previously I heard that they were great people who toiled greatly in order to attain the flavors of Torah. So why are the wicked supposed to receive the flavors of the Torah, and here it's with humbleness?

M. Laitman: I think that it will be revealed to us.

Question (Kyiv 1): (19:04) It's written here that there is a reward for those who know how to reveal. What's the right way to reveal or to conceal those things that we learn together?

M. Laitman: To take upon ourselves everything that's revealed and everything that's concealed? To try and include, to place it within you, and to be thankful for the connection with the friends and be in hope that this needs to be revealed before us all, before everyone.

Question (Petah Tikva Center): (20:24) It says here that those who know how to reveal and reveals them, his reward is plentiful because by revealing these lights to the many, and specifically to the many depends the coming of the Messiah. Who are the many?

M. Laitman: The many. Whoever wants, through our study, through our work, to reveal. That's what we need.

Question (Petah Tikva Center): (21:35) If the secrets of Torah don't appear in the books of Kabbalah, they're not in the books of Kabbalah as they describe it.

M. Laitman: Why?

Student: Because he writes, that they are not in the books, that they attain it later.

M. Laitman: Yes.

Student: So how do we come to it? How do we attain the secrets of the Torah?

M. Laitman: We just need to advance, to attain all the parts of the Torah that are revealed to us. And let's hope that it will be.

Student: Is it possible to reveal the flavors of Torah through books, through a teacher's guidance? How do we reveal the flavors of the Torah?

M. Laitman: I think that that can be revealed. We can reveal it in the group that observes the conditions that we learn about.

Reader: Let's continue with the friends' questions.

Question (Latin 11): (23:14) The question is, within the Ten, the revelation of the Creator, is it done by the group or does it happen to each person individually?

M. Laitman: That is an act that belongs to every person. Next.

Question (W MAK 167): (24:07) How do we know when is the right time to conceal the secrets of the Torah and to reveal the secrets of the Torah?

M. Laitman: We receive it simultaneously with the revelation of the task that's ahead of us.

Question (W MAK): (24:38) In our work in the Ten, what should we cover and what should be revealed?

M. Laitman: I don't know. I think we simply need to advance and continue to read. Scrutinize every nuance and every sentence this way, and we'll come closer to understanding that way.

Question (W Unity): (25:12) The difference between the secrets of Torah and the flavors of the Torah. Is it like the difference between the Rosh and the Guf? The lower one connecting to the upper one, and then it discovers the flavors only through the Guf, it doesn't attain the Rosh? It attains the process itself, and this is its pleasure? What's the right way to connect to the upper one?

M. Laitman: A little more and we'll read about that, and there we will discover when we will be able to feel what is taking place in the Rosh of the spiritual Partzuf.

Question (W Turkiye 8): (26:09) If everything comes from the Creator, is it even possible for the secrets of Torah to be revealed incorrectly?

M. Laitman: Yes, because to begin with, the whole of creation is in such a connection and goes through such states that eventually it needs to discover all that is demanded of it.

Reader: Let's continue reading.

Reading: (26:48) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #3

31) There is a great need to explain once and for all why the coming of the Messiah depends on the study of Kabbalah in the masses, which is so prevalent in The Zohar and in all the books of Kabbalah. The public has discussed it pointlessly to the point that it has become intolerable.

The explanation of this matter is explained in Tikkuney [corrections of] Zohar [part of The Zohar] (Tikkun 30, “Second Path”). These are its words: Second path, “And the Ruach [spirit/wind] of God hovered over the face of the water. What is “and the Ruach”? Indeed, when the Shechina [Divinity] descends into exile, that Ruach [wind/spirit] blows upon those who engage in the Torah because the Shechina is among them.

All flesh is hay, they are all as beasts that eat hay, and all its mercy is as the flower of the field (Isaiah 40). Every mercy they do, they do for themselves. Even all those who exert in Torah, every mercy they do, they do for themselves.

At that time, and He remembered that they were flesh, a wind [spirit] that passes and will not return (Psalms 78) to the world. This is the spirit of the Messiah. Woe unto they who make it leave and not return to the world. They make the Torah dry and do not want to exert in the wisdom of Kabbalah. They cause the fountain of wisdom, which is the Yod in it, to depart. The spirit that leaves is the spirit of the Messiah, the spirit of holiness, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Creator.

Second commandment: “And God said, ‘Let there be light,’ and there was light.” This is love, which is the love of mercy, as it is written, “I have loved you with an everlasting love; therefore, I have drawn you with mercy.” It is said about this, “If you awaken and if you stir up the love while it pleases,” etc., love and fear are its core. Whether good or bad, for this reason, it is called fear and love in order to receive reward. And because of it, the Creator said, I adjure you, daughters of Jerusalem, by the gazelles and by the hinds of the field, if you awaken and if you stir up the love while it pleases, which is love without reward, and not in order to receive reward. This is because fear and love in order to receive reward are of a handmaid, and under three, the earth quakes, etc., under a slave when he becomes a king, and a handmaid that inherits her mistress.

Question (Petah Tikva Center): (30:36) What is he saying here?

M. Laitman: We will read now and see.

Reader: He says, Item 32.

Reading: (30:51) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #32

32) We shall begin to explain the Tikkunim of The Zohar from toe to head. He says that the fear and the love one has in the practice of Torah and Mitzvot in order to receive reward, meaning while hoping for some benefit from the Torah and the work, this is considered the handmaid. It is written about her, “a handmaid that inherits her mistress.

This is seemingly perplexing, for it is accepted that “One should always engage in Torah and Mitzvot, even Lo Lishma,” and why did the earth quake? In addition, we must understand the correlation of the engagement in Lo Lishma specifically to the handmaid, and also the allegory that she inherits her mistress. What inheritance is there here?

Reader: The friends have questions.

M. Laitman: But what can they ask? We're also standing before a question.

Reader: Let's continue. Yes. 33.

Reading: (32:13) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #33

33) You will understand the matter with everything that has been explained above in this introduction, that they did not permit the study Lo Lishma but only since from Lo Lishma one comes to Lishma, since the light in it reforms him. Hence, engagement Lo Lishma is considered a helping handmaid who performs the ignoble works for her mistress, who is the Shechina.

This is because at last, one will achieve Lishma and will be rewarded with the installing of the Shechina. Then, the maid, which is the engagement Lo Lishma, will also be considered a handmaid of Kedusha [holiness], for she supports and prepares the Kedusha, though she will be considered the world of Assiya of the Kedusha.

However, if one’s faith is incomplete, and he engages in the Torah and in the work only because the Creator commanded him to study, then we have seen above that in such Torah and work the light will not be revealed at all, since his eyes are flawed and turn the light into darkness like a bat.

Such engagement is no longer considered a maid of Kedusha, since he will not acquire Lishma through it. Hence, it comes to the domain of the handmaid of Klipa [shell/peel], which inherits these Torah and work and robs them for herself.

Hence, “the earth quaked,” meaning the Shechina, called “earth,” since those Torah and work that should have come to her, as possessions of the Shechina, that evil handmaid robs and lowers them into the possession of the Klipot [pl. of Klipa]. Thus, the handmaid inherits her mistress.

M. Laitman: Yes. All right, here we need some addition of connection, an addition of explanation. Let's continue with 34.

Reader: 34.

Reading: (35:16) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #34

34) The Tikkuney Zohar interprets the meaning of the oath, “If you awaken and if you stir up the love while it pleases.” The precision is that Israel will draw the light of the upper Hesed [mercy], called “love of mercy,” since this is what is desired. This is drawn particularly by the engagement in Torah and Mitzvot not in order to receive reward. The reason is that the light of the upper wisdom is extended to Israel through this light of mercy, appearing and clothing in this light of mercy, which Israel extends.

And this light of wisdom is the meaning of the verse, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of fear of the Lord” (Isaiah 11), said about the Messiah King. It is as is said there below, “And He will set up a standard for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.” This is because after Israel extends the light of wisdom through the light of mercy, as in “the spirit of wisdom and understanding,” etc., the Messiah appears and assembles the dispersed of Israel.

Thus, everything depends on the practice of Torah and work Lishma, which can extend the great light of mercy where the light of wisdom clothes and extends. This is the meaning of the oath, “If you awaken and if you stir up.” It is so because complete redemption and assembling the exiles are impossible without it, since so are the channels of Kedusha arranged.

M. Laitman: Yes. Good.

Question (H 10): (37:54) What does it mean that I perform something because of the commandment itself?

M. Laitman: I don't know either. I don't have what to answer. We need to read more, and to try to ask.

Question (Petah Tikva Center): (38:27) In the first item we read now, Baal HaSulam described the whole cascading from the Book of Yetzira, the Zohar, the Geonim, the Vilna Gaon, and until today how Atik Yomin concealed the wisdom, and afterwards. But he also said, that, God forbid, that the maid will inherit her mistress, etc., and we will not reveal the wisdom. We see it today, right?

M. Laitman: Yes.

Student: In the last item he said, if you awaken and stir up the love until it pleases. In the past, he used to speak a lot, and more directly, that it's our duty to reveal it to the people of Israel, to the world. Today, you say less frequently, you're telling us to concentrate on the work among ourselves, and also your Ten asked you more directly in the recordings, and you said that no one wants to hear it today, we have to be more subtle. Did we miss out on the opportunity?

M. Laitman: No, no, we didn't miss, and I didn't understand that the question is as such.

Student: You didn't understand that the question is like that in the text you mean?

M. Laitman: Yes.

Student: You're saying that in this item he hasn't come to speak? Well, he talks about the coming of the Messiah, and he says maybe it's not time yet. So you're saying it's premature in terms of the text, you don't want to talk about it?

M. Laitman: Yes.

Student: Sorry.

Question (Almaty): (40:40) In item 33 he writes, if a person does not have complete faith, he engages in the Torah only because of the commandment of the Torah, and this way he won't reveal the light that is in it. In order to advance, we need to engage in the Torah and observe commandments, but here I understand that observing commandments does not bring it, or maybe I misunderstood. Can you explain to me please?

M. Laitman: I understand in this not much more than you. Simply try to enter more inner, inwards, to the study of Torah, to the order of cause and consequence, and in such a way we will reach it being clear and understood, what these connections of cause and consequence express; and we will reach an understanding to us depicting to ourselves the understanding of the Torah. Let's continue.

Reader: Item 35.

Reading: (42:27) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #35

35) They also interpreted “and the spirit of God hovered over the face of the waters.” What is “the spirit of God”? When the Shechina is in exile, that wind [also “spirit”] blows on those who engage in Torah because the Shechina is with them. Interpretation: During the exile, when Israel were still occupied in Torah and Mitzvot Lo Lishma, if they are in this way because from Lo Lishma one comes to Lishma, then the Shechina is among them, though in a state of exile since he still did not achieve Lishma. As was said above, it is in the form of a handmaid of Kedusha.

This is the meaning of the Shechina being among them, meaning in concealment. However, they are bound to attain the revelation of Shechina, and then the spirit of the Messiah King hovers on the engaging and awakens them to come to Lishma, as in “the light in it reforms them,” aiding and preparing the installation of the Shechina, which is her mistress.

Yet, if this learning Lo Lishma is not suitable to bring them to Lishma, for the above-mentioned reason, the Shechina regrets and says “All flesh is hay, they are all as beasts that eat hay.” In other words, that spirit of man, which ascends upward, is not present among those who engage in Torah. Rather, they settle for the spirit of the beast, which descends downward.

They interpret the reason there: All its mercy is as the flower of the field. Even all those who exert in Torah, every mercy they do, they do for themselves. That is, their whole engagement in Torah and Mitzvot is only for their own benefit and pleasure, and the engagement in the Torah cannot bring them to Lishma.

He writes there, “At that time, and He remembered that they were flesh, a wind [spirit] that passes and will not return to the world, and this is the spirit of the Messiah. This means that the spirit of the Messiah does not hover on them but leaves them and will not return since the impure maid robs their Torah and inherits her mistress, since they are not on the way to come from Lo Lishma to Lishma.

For this reason, he deduces there that they are the ones who make the Torah dry and do not want to exert in the wisdom of Kabbalah. That is, even though they do not succeed through the practice in the revealed Torah, since there is no light in it and it is dry due to the smallness of their minds (see Item 16), they could still succeed by engaging in the study of Kabbalah, for the light in it is clothed in the clothing of the Creator—the Holy names and the Sefirot. Thus, they could easily come to that state of Lo Lishma that brings them to Lishma. Then the spirit of God would hover over them, as it is written, “the light in it reforms them.”

Yet, they have no wish at all for the study of Kabbalah. And this is the meaning of “Woe unto them for they cause poverty, ruin, looting, killing, and destruction in the world. That spirit which departed is the spirit of the Messiah, as was said, the spirit of holiness, the spirit of wisdom and understanding.

M. Laitman: In parenthesis?

Reader: I'll read it.

Reading: (47:44) “Woe unto them for they cause poverty, ruin, looting, killing, and destruction in the world. That spirit which departed is the spirit of the Messiah, as was said, the spirit of holiness, the spirit of wisdom and understanding,” etc.

M. Laitman: Okay, thank you.

Reader: Rav, do you want questions? Or do we continue to item 36? Or do we continue to item 36?

M. Laitman: Yes. Let's hear questions.

Question (Croatia): (49:00) How can we combine these two states, when you don't want to listen, and you want to listen to sanctity. That's one part of the question, I would wish to continue with the sanctity.

M. Laitman: We need to come closer and closer to Baal HaSulam, and to be more connected between us in such a way. More and more sit on those sources and interpretations that he gives us. That's what…it seems to me that, in the end, that's the way.

Student: We have this understanding that we have to be united, and above this unity, we have to recognize our differences. Is the right approach that we want to overcome our differences in order to have the same goal? The goal is actually the same for us, but we have different views of it. Is our work, the question is, is our work to accept everybody's differences on top of our own?

M. Laitman: We need to search for advice in the book for that. I'm sorry, but the lesson ends with this, and we'll see you tomorrow.

Reader: Thank you very much, Rav. We will continue tomorrow, now we will move to a summary of what we read and we'll continue with the Zohar.

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