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

Daily Morning Lesson: November 21, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #22

Reader: We will be reading from Baal HaSulam. Introduction to The Study of the Ten Sefirot. Item #22

Reading: (00:19) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #22

Indeed, if we examine his words, they will become as clear to us as the purity of the heavens themselves. What he wrote, “he is better off leaving his hand off it, once he has tested his luck in the wisdom of the revealed,” does not refer to luck of wit and erudition. Rather, it is as we explained above in the interpretation of “I have created the evil inclination; I have created for it the Torah as a spice.” It means that he has delved and exerted in the revealed Torah, and still the evil inclination is in power and has not melted at all. This is because he is still not saved from thoughts of transgression, as RASHI writes above in the explanation, “I have created for it the Torah as a spice.”

Hence, he advises him to leave it and engage in the wisdom of truth, for it is easier to draw the light in the Torah while practicing and laboring in the wisdom of truth than in laboring in the revealed Torah. The reason is very simple: The wisdom of the revealed Torah is clothed in external, corporeal clothes, such as stealing, plundering, torts, etc. For this reason, it is difficult and heavy for any person to aim his mind and heart to the Creator while learning, so as to draw the light in the Torah.

It is even more so for a person for whom learning the Talmud itself is heavy and arduous. How can he remember the Creator during the study, since the scrutiny concerns corporeal matters, and cannot come in him simultaneously with the intention for the Creator?

Therefore, he advises him to engage in the wisdom of Kabbalah, as this wisdom is clothed entirely in the names of the Creator. Then he will certainly be able to easily aim his mind and heart to the Creator during the study, even if it is very difficult for him to study, for the study of the issues of the wisdom and the Creator are one and the same, and this is very simple.

Question (Petah Tikva Center): (03:44) What does it mean, the scrutiny? In these issues, he says that it's the same thing as the Creator. That the study and the Creator are the same, what does it mean?

M. Laitman: It's a bit more than the study.

Question (Tel Aviv 1): (04:17) What is the difference between the wisdom of truth and the revealed Torah? What is there in the wisdom of truth that does not exist in the revealed Torah, making it the preferable path in order to reach our destination?

M. Laitman: Perhaps there are such forces there, such parameters, information, direction. that it's worthwhile for any person if he doesn't see a good sign. If he doesn't get something out of the study – what he thinks he deserves to get – then he should try the wisdom of Kabbalah.

Student: The revealed wisdom, is that engagement in things related to this world?

M. Laitman: No, certainly not. The wisdom, the Torah of the revealed and the concealed Torah, they're also above the level of this world. But nevertheless, we shall continue on our path.

Question (Turkiye 1): (05:56) Why is it so difficult to direct one's thoughts and heart towards the Creator and to draw the reforming light? And what exercises can we do, we practice to overcome that difficulty?

M. Laitman: We're doing these exercises, we're doing it. What Baal HaSulam is asking and others as well, we wish to solve the concealed, bring it to light, reveal it. And approach it with the right set of keys to the concealed Torah.

Question (W MAK): (07:09) What does it mean that during the study one needs to aim his heart and mind towards the Creator?

M. Laitman: This is something we will gradually reveal, how to do it.

Question (Petah Tikva Center): (07:51) In the Ten, how can we despite all the different states bring the clothing of the Creator that he describes, here. Towards the end of the writing he talks about clothing, all entirely clothing, the names of the Creator and so on. How do we do that in our Ten, in practice?

M. Laitman: Let's do it, let's see it, are we advancing in this or not? Or before item 23? Please do.

Reading: (08:38) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #23

Hence, he brings good evidence from the words of the Gemara: “A disciple who has not seen a good sign in his study after five years will also not see it.” Why did he not see a good sign in his study? Certainly, it is only due to absence of the intention of the heart, and not for any lack of aptitude, as the wisdom of Torah requires no aptitude.

Instead, as it is written in the above Midrash: “The Creator said to Israel, ‘Regard, the whole wisdom and the whole Torah are easy: Anyone who fears Me and observes the words of the Torah, the whole wisdom and the whole Torah are in his heart.’”

Of course, one must accustom oneself in the light of Torah and Mitzvot, and I do not know how much. One might remain in waiting all of his seventy years. Hence, the Braita warns us (Hulin 24) not to wait longer than five years.

Moreover, Rabbi Yosi says that only three years are quite sufficient to be granted the wisdom of the Torah (Hulin 24). If one does not see a good sign after this long, he should not fool himself with false hopes and deceit, but know that he will never see a good sign.

Hence, one must immediately find himself a good tactic by which to succeed in achieving Lishma and to be rewarded with the wisdom of the Torah. The Braita did not specify the tactic, but it warns not to remain in the same situation and wait longer.

This is the meaning of the Rav’s words, that the surest and most successful tactic is the engagement in the wisdom of Kabbalah. One should leave one’s hand entirely from engagement in the wisdom of the revealed Torah, since he has already tested his luck in it and did not succeed. And he should dedicate all his time to the wisdom of Kabbalah, where his success is certain for the above-said reasons.

M. Laitman: Meaning, according to what we read, here, it's clear to us that a person who did not see a good sign in his studies. Thus far, he has no chance of succeeding, unless he switches to learning the wisdom of Kabbalah.

Reader: (12:00) I sometimes hear from friends, who studied the wisdom of Kabbalah in our programs for 20 years with dedication, even more than 20 years with patience, and after 20 years of study, they still say, I did not see a good sign, I'm not finding it.

M. Laitman: There's nothing you can do about that; rather, you must continue.

Reader: So, what is the good sign for a person who has been studying the wisdom of Kabbalah for a long time? To tell him that he's in the right place.

M. Laitman: He should check it. He should check himself.

Reader: Because we see people gradually drifting off, returning completely to corporeal life, and so on, like this world. So what is the good sign for a person who studied the wisdom of Kabbalah here with us?

M. Laitman: I think that anyone who studies and wants to advance, he does advance; and today, for example – especially today – we can somehow feel that we're entering a bit deeper into it.

Question (Kyiv 1): (13:47) I, also, wanted to ask about the nice good sign: What is the good sign that Baal HaSulam is talking about, that a person should perceive on the path as proof?

M. Laitman: A good sign is when a person in place of his efforts, he receives from the Creator a key, a key that opens what he expects.

Question (Florida): (14:27) What are, what are the, what's the meaning of these years, three years, five years?

M. Laitman: It's as we understand it in this world – it's three or five years. There's nothing else to think about, here, or to change it to something else.

Question (MAK 11): (15:10) What is the fear of the Creator that's mentioned?

M. Laitman: Spiritual fear, fear, it's the fear that I won't be able to keep what I need to keep before the Creator.

Question (Petah Tikva Center): (15:38) He says here that the Creator tells Israel, regard, or the Torah, or the wisdom are easy. It's an easy thing, and can you explain? Because like we said, those who invest many years, it doesn't feel easy. So what does it mean that it is an easy matter?

M. Laitman: Well, there's nothing to do, we have to continue; we have to keep going.

Student: I understand, keep going. But why does it, why is it called easy? It's written that the Torah, the wisdom become easy. Why easy if we see in the field that work is very hard?

M. Laitman: I think it's not because the Torah is difficult, it's whether we need to invest more in all the necessary, the required conditions from the student. And we are, actually, moving through a process that must bring us to success.

Student: Why should a person even begin from the Mishnah and Talmud? Why not start immediately with the wisdom of Kabbalah, it's also not clear?

M. Laitman: Not to succeed in the wisdom of Kabbalah, it's not us, but it's what our ancestors decreed. We have to begin with the revealed Torah and then we come to the concealed Torah.

Student: It's said there in the name that you start with the wisdom of Kabbalah. It's like a soul without a body, is that true for us? Because most of us started directly with the wisdom of Kabbalah. It's this warning that if you start with the wisdom of Kabbalah immediately, that it's a soul without a body, is that not valid?

M. Laitman: No.

Question (Croatia): (18:15) The question is like: These signs about three to five years, is there always a measurement to see them in, to notice them? Or can they be subconscious because normally persons go through different stages and different states, but maybe are not always aware of them because it's not always easy to understand, especially for somebody who is in the beginning of the path?

M. Laitman: It's possible that yes, we have to also measure ourselves to not remain in the study of the wisdom of Kabbalah forever; rather one who finishes three years should ask himself and demand an answer.

Question (W Unity): (19:45) What does it mean to get used to the light?

M. Laitman: To get used to the light – accustomed to the light – means to get accustomed to the fact that we are connected in this open connection, direct connection between us and the Creator.

Question (CzechSlovak 4): (20:34) Does it mean that if we do not see progress, does it mean that we're not opening enough to the Torah and the friends?

M. Laitman: If we do not see a good sign, the question is first of all about the relationships between us, the relationship between us.

Question (Latin 1): (21:25) It's written in Item 23 that it's all because of the lack of intention in the heart. But the heart is so rigid. So what needs to happen for the intention of the heart to become Lishma?

M. Laitman: It's the fact that we study and we aim ourselves more and more toward the source of our study, our force, the force of Torah. Then eventually we acquire enough of a portion of the upper light and it connects us to the Creator.

Question (Revadim): (22:52) I hope this is appropriate: The lesson is written in a different place for who entered the Paladesh, the orchard, the three were damaged, harmed, and Rav Akiva came out as well. So, maybe this is related – those who were harmed were very, very, very wise scholars. So what happened there, I hope it's related to the lesson in some way.

M. Laitman: I understand you, thank you; and I think, here, the intention is to keep going on our path. And we will see, really close, we'll see the salvation.

Question (Beer Sheva): (23:59) With your permission, there's a cardinal question here in the text: The Revealed Torah and the Wisdom of Kabbalah, which is the name of the Creator. That inclination is what the Creator plants, there. He plants the point in the heart, the desire to study the Wisdom of Kabbalah. Or to follow the marks, the indications, to follow those and reach the wisdom of truth. When I study the Revealed Torah, what exactly does Baal HaSulam want to tell us, here?

M. Laitman: We need to learn, according to our lessons, the way we advance from verse to verse, and in this way, to constantly have a foundation under our feet. And all the time, connect to ourselves, all the councils. I'm reading from Item 22.

Rav Reading: (25:36) Therefore, he advises him to leave the concealed wisdom, and engage in the Wisdom of Truth. For it is easier to draw the light of the Torah.

Student: You always teaches us what the Kabbalists say, which is everything but to leave. A person rises, descends, different situations, the only thing is just to never leave, meaning that salvation is in the hands of the Lord. How do you relate to that? It's difficult for me sometimes.

M. Laitman: I understand you, I understand; nevertheless, I don't have another, a different answer. How to reply to the evil inclination, to our intellect, with its questions.

Question (Petah Tikva Center): (27:04) There's an excerpt here, the friends talked about it, there's a difficult part here. He says that, One has exerted in the revealed Torah, and the evil inclination still stands tall. It did not soften because he was not saved from contemplating sins. As Rashi says, I created for him the Torah as a spice.

This whole part is unclear. He says that it's better to leave behind the revealed Torah after testing his luck in it. I thought you need luck to study the wisdom of Kabbalah, not the revealed Torah. But here he says the opposite. He says that you need luck to study the revealed Torah, not the wisdom of Kabbalah, why? It's as though he's saying contradictory things. This whole thing is a mess of contradictions.

M. Laitman: Look, it's possible there's something, but it doesn't speak of a lack of wit and erudition, rather it is explained above in the interpretation, I've created the evil inclination, I've created the Torah as a spice. It means that He has delved and exerted in the revealed Torah, and still the evil inclination is in power and has not melted at all.

Student: He says, because He wasn't saved from contemplating sin,

M. Laitman: Yes, this is our state.

Student: You taught us over the years to forget about, you don't need to work with the mind, with the revealed Torah, like religious orthodox people. But He says never mind the wisdom of Kabbalah now, you need luck to study the wisdom of the revealed. It's very, it's contradictory, it's not easy to understand. We can read it again, maybe we can discuss it because this whole part speaks of this. He talks about luck and so on, we'll read it, we should read Item 22.

Reading: (29:26) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #22

Indeed, if we examine his words, they will become as clear to us as the purity of the heavens themselves. What he wrote, “he is better off leaving his hand off it, once he has tested his luck in the wisdom of the revealed,” does not refer to luck of wit and erudition. Rather, it is as we explained above in the interpretation of “I have created the evil inclination; I have created for it the Torah as a spice.” It means that he has delved and exerted in the revealed Torah, and still the evil inclination is in power and has not melted at all. This is because he is still not saved from thoughts of transgression, as RASHI writes above in the explanation, “I have created for it the Torah as a spice.”

Student: Tell me if this is true, it's opposite, okay. Then he says that, he engages in the revealed Torah, but the evil inclination still stands tall, and then a person needs to reach despair, understand that there's nothing there, and then he'll reach despair, and then he'll come to the wisdom of Kabbalah, he hints at the answer.

M. Laitman: Through all his efforts, he has enriched it, yes.

Student: So, the wisdom of the revealed, he finds nothing, he despairs; and then he transitions to the wisdom of Kabbalah. So, it's actually luck that he has come to the wisdom of Kabbalah because he grew despondent with the revealed Torah, is that?

M. Laitman: Yes.

Reader: (31:12) If I understand, there's another question here. A person tests his luck with the revealed Torah, he sees that he fails, and then he transitions to the wisdom of Kabbalah. Can a person be lucky with the revealed wisdom and remain there and achieve attainment, or is the final stop the wisdom of Kabbalah?

M. Laitman: The final stop is the wisdom of Kabbalah.

Reader: So, you can't achieve revelation without the wisdom of Kabbalah?

M. Laitman: No.

Question (H 3): (31:48) I wanted to ask about the good sign he talks about here. Is that like the hero among heroes who makes his enemy his friend? Is it like you shall see your world in your lifetime? Is it a sign of Providence? What is a good sign?

M. Laitman: A good sign is when we reveals before Him, I've created the inclination, I created the Torah as a spice.

Student: There's a friend who's in my Ten, who in under three years, he sees a good sign. And then I don't see a good sign. Does it depend on me or the Creator?

M. Laitman: You have to say that it's up to you, that it's only up to you.

Question (W Heb 1): (33:00) Regarding the Concealed Torah, many years people were afraid of engaging in it, so as not to make a mistake as it is written. But here also the wisdom of Kabbalah – both of TES, the Zohar, Rabash, Baal HaSulam, many things that we have different approaches to, respectively. In this you just listen, in that you try to understand it and decipher it, in TES, for example. So, maybe we need to change how we approach the study in order to accelerate the times, to shorten them. Because if we're stuck, if a person feels stuck, maybe he should reshuffle the cards with respect to how he studies, to research things more, to change his approach.

M. Laitman: We don't have such a path, we don't.

Student: I mean, studying TES, can we approach it in a way that is more studious?

M. Laitman: No, no, that's not written anywhere; you're getting more into the intellect, which is the opposite to our study.

Reader: We continue reading where we paused before, in Item 24.

Reading: (34:33) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #24 cont.

This is very simple, for these words have no connection to the study of the revealed Torah, in anything that one must actually practice, for “It is not the ignorant who is pious, and a mistaken learning makes for evil, and one sinner destroys much good.” Hence, one must necessarily repeat them as much as is necessary so as not to fail in one’s practice.

Rather, here it speaks only of the study of the wisdom of the revealed Torah, to explain and scrutinize questions that arise in the interpretation of the laws, as Rav Chaim Vital himself deduces there. It refers to the part of the study of the Torah that is not performed in practice, or to the actual laws.

Indeed, here it is possible to be lenient and learn from the abbreviations and not from the origins. However, this, too, requires extensive learning, since one who knows from the origin is not as one who knows it from a brief scan of some abbreviation. In order not to err in this, Rav Chaim Vital says at the very outset of his words that the soul connects to the body only when it is complete, corrected in the Mitzvot of the Torah, in 613 Mitzvot.

Question (Kyiv 3): (36:29) What does it mean that the entire wisdom is clothed in the names of the Creator?

M. Laitman: It means that whatever you read about the wisdom of Kabbalah is only the externality; and the attainment is a deeper layer.

Student: And everything written in the wisdom of Kabbalah, everything that the Kabbalists talk about, they say it from attainment?

M. Laitman: Yes, from attainment.

Student: From what they discover from the reflected light?

M. Laitman: Yes.

Student: And Rabash, when he writes in his articles about the group, for example, he gives many examples, many earthly examples. So, these examples, too, are from what he attained through the reflected light?

M. Laitman: Yes.

Question (Petah Tikva Center): (37:51) Can I ask about the previous item?

M. Laitman: Yes.

Student: He writes that, Of course, one must accustom oneself in the light of the Torah and Commandments. Why do we need time to accustom ourselves to the light of the Torah and Commandments?

M. Laitman: Because there's a connection between what you ask and what you can receive from your study.

Student: We come to the lesson, we sit here, we study, we do work in the Ten. We learn that through these things we draw the reforming lights. So, why do we need to get accustomed to it, doesn't it happen automatically?

M. Laitman: No, we need to try to get accustomed to it, of course not. But the meaning is that while we study, we should be aimed correctly at clarifying the verses, connecting to them.

Student: What should we do now, as we study, in order to draw the light in such a way where things become more clear to us?

M. Laitman: Only to study more, only to study more.

Reading: (39:46) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #25

Now you will see how all the questions we presented in the beginning of the introduction are complete folly. They are the obstacles that the evil inclination spreads in order to hunt innocent souls, to dismiss them from the world, robbed and abused.

Examine the first question, where they imagine that they can keep the whole Torah without knowing the wisdom of Kabbalah. I say to them: Indeed, if you can keep the study of Torah and the observance of the Mitzvot appropriately, Lishma, meaning only in order to bring contentment to the Maker, then indeed, you do not need to study Kabbalah. This is because then it is said about you, “One’s soul shall teach him.” This is because then all the secrets of the Torah will appear before you like an ever flowing spring, as in the words of Rabbi Meir in the above Mishnah (Avot), and you will need no assistance from the books.

However, if you are still learning Lo Lishma, but hope to merit Lishma by this, then I ask you: “How many years have you been doing so?” If you are still within the five years, as the Tana Kama says, or within the three years, as Rabbi Yosi says, then you can still wait and hope.

But if you have been practicing the Torah Lo Lishma for more than three years, as Rabbi Yosi says, and five years, as the Tana Kama says, then the Braita warns you that you will not see a good sign in this path you are treading! Why delude your souls with false hopes when you have such a near and sure tactic as the study of the wisdom of Kabbalah, as I have shown the reason above, that the study in the issues of the wisdom and the Creator Himself are one?

Question (Petah Tikva Center): (42:58) My question is, it's written that one should not fail in his action. So, how do we as a Ten know that we've succeeded, how do we identify this good sign in our work?

M. Laitman: We should go back to one of the sections we've already covered and repeat it. Is that what you mean?

Student: Yes, so if we now think that we see a good sign, that we feel it between us, in the connection between us, we feel more Arvut today compared to a previous state. How do we know that we're not deluding ourselves, how do we know that it is the truth?

M. Laitman: Well, are there any answers to your questions? I don't see any.

Student: How do we measure the Ten, how to know that we're actually scrutinizing the meaning of the revealed Torah, the true Torah?

M. Laitman: We already studied that, we learned that the revealed Torah, the concealed Torah – years or five years, we learned it.

Student: If in the Ten, we reach a state of some general understanding that we did good work. Well, on the other hand, we've been together for many years and we find ourselves in similar states, more or less. How to find that tactic or that inner request to the upper One to give us the power to use this tactic and break through?

M. Laitman: That is why we have to go back and learn.

Question (W MAK 167): (46:10) It's written that one should devote all his time to the wisdom of Kabbalah. What success is being described, here? What does it mean to succeed in the wisdom of Kabbalah?

M. Laitman: The revelation of the Creator. The revelation of the Creator, and this is what we consider here success.

Reader: Should we continue reading?

M. Laitman: Yes.

Reading: (46:41) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #26

26) Let us also examine the second question, which is that one must first fill one’s belly with Mishnah and Gemara. Everyone agrees that it is indeed so. Yet, this is all true if you have already been endowed with learning Lishma, or even Lo Lishma, if you are still within the three years or the five years. However, after that time, the Braita warns you that you will never see a good sign, and so you must test your success in the study of Kabbalah.

M. Laitman: Is that clear, is that clear?

Question (Petah Tikva Center): (47:49) I would like to scrutinize the issue of the good sign. Can it be any state where I feel?

M. Laitman: No, no, no.

Student: Reading the state of the articles of Rabash, I feel states of lowliness and helplessness?

M. Laitman: No, no, no, what he's saying is that a good sign is when you begin to see your path and the steps that you are taking and it's all aimed at the purpose of life.

Student: So, every time when I feel I have the power to turn to the Creator and through that to see how much I can help the friends, that is the indication, that is the sign?

M. Laitman: Where are we?

Reader: We are at Item 27

Reading: (48:52) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #27

We must also know that there are two parts to the wisdom of truth: The first, called the “secrets of Torah,” must not be exposed except by intimation, and from a Kabbalist sage to a disciple who understands in his own mind. Maase Merkava and Maase Beresheet belong to that part, as well. The sages of The Zohar refer to that part as “the first three Sefirot, Keter, Hochma, Bina,” and it is also called “the Rosh [head] of the Partzuf.”

The second part is called the “flavors of Torah.” It is permitted to disclose them and indeed, a great Mitzva to disclose them. The Zohar refers to it as the “seven lower Sefirot of the Partzuf,” and it is also called the Guf [body] of the Partzuf.

Every single Partzuf of Kedusha [holiness] consists of ten Sefirot. These are called Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. The first three Sefirot are called the Rosh of the Partzuf, and the seven lower Sefirot are named the Guf of the Partzuf. Even the soul of the lower man contains the ten Sefirot in their above names, as well, and every single discernment, in the upper and in the lower.

The reason why the seven lower Sefirot, which are the Guf of the Partzuf, are called “flavors of Torah” is the meaning of the verse, “and the palate tastes its food.” The lights that appear under the first three, namely the Rosh, are called Taamim [flavors], and Malchut of the Rosh is called Chech [palate].

For this reason, they are called Taamim of Torah. This means that they appear in the palate of the Rosh, which is the source of all the Taamim, which is Malchut of the Rosh. From there down it is not forbidden to disclose them. Quite the contrary, the reward of one who discloses them is immeasurable and boundless.

Also, these first three Sefirot and these seven lower Sefirot expand both in the general and in the most particular item that can be divided. Thus, even the first three Sefirot of the Malchut at the end of the world of Assiya belong to the section of the “secrets of Torah,” which are forbidden to be disclosed. And the seven lower Sefirot in the Keter of the Rosh of Atzilut belong to the section “Taamim of Torah,” which are permitted to be disclosed, and these words are written in the books of Kabbalah.

M. Laitman: Yes, good. Okay.

Question (W Turkiye 7): (53:08) If I feel that I don't have the proper intention towards the Creator, so what is the influence of the study in such a time? If I study with the Ten, how to engage properly in Torah and commandments if I don't feel that I have the right intention towards the Creator?

M. Laitman: Try to correct the intention, meaning it's clear to you what's missing. When you're studying in a group and we're all attracted to a goal. And each one misses the goal in something; so we have to check. He explains to us, Baal HaSulam, that we need to be more connected, more alert, sharp, and anything else possible. We need to aim at a single goal, a single goal; and then it is certain that we will succeed.

Question (W Rus): (55:04) You told one of the friends, previously, that the wisdom of the Torah is revealed in reflected light. Can it be said that the reflected light is the left line?

M. Laitman: No, not necessarily.

Student: Can it be said that the left line is inner light?

M. Laitman: No.

Question (Petah Tikva Center): (55:58) Before we leave this behind, perhaps the wisdom of the revealed was also written by Kabbalists. And now we understand that you need to begin with the concealed wisdom and also end with the concealed wisdom. So how does the revealed wisdom serve the Kabbalists?

M. Laitman: Every person who studies the revealed wisdom continues to do so until he enters the concealed wisdom. And this is how we see that the concealed wisdom is an extension of the revealed wisdom.

Student: But why was it necessary to begin with? With all the light, everything that a person needs in order to achieve his perfect correction. If it's all in the concealed wisdom, in the wisdom of Kabbalah, why did great Kabbalists invest so much in writing and giving to us the revealed wisdom? It's also sublime wisdom – discussing spiritual matters. So why is it necessary, how does it serve a true Kabbalist, a real Kabbalist, how does it serve them?

M. Laitman: I think that it's in order to bring students to the necessity for entering the wisdom of Kabbalah.

You tell me that we finished our first lesson? We'll see each other soon. Good luck!

Reader: Thanks very much to Rav. And we will now summarize the lesson, discussing the things we heard from Rav. And then we'll read in the Zohar. Go ahead.

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