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

Daily Morning Lesson: June 23, 2026

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

M. Laitman: (04:03) Soon, we're going to get into what the Sefirot are. We have phases. You remember? Root, one, two, three, four. We also have Sefirot: Keter, Hochma, Bina, Zeir Anpin, and Malchut. Right? And it divides into ten. Keter is one Seira. Hochma is one Sefira. Bina is one Sefira. But Zeir Anpin is 0.6. Malchut is also one Sefira. Why is Zeir Anpin 0.6? It's not a complete Sefira. Because Zeir Anpin is born from Bina. It doesn't have a Rosh. It doesn't have Keter. It doesn't have Hochma or Bina. It doesn't decide on anything. Bina decides that she wants this action called Zeir Anpin. After the phase of Zeir Anpin, that is completely not independent, Malchut was born, that is independent, that she wants to receive, and fill herself, and enjoy. But Zeir Anpin, that's why it's called Zeir, small. It wants a bit of Hochma. Who decides they want Hochma? Bina. He himself? Nothing? All these Sefirot later on incorporate in one another. So, we get that in Keter we have all the other discernments. And in Hochma, we have all the other discernments. And in Bina we have all the other discernments. But in Zeir Anpin, we only remain with six discernments. He's lacking Keter, Hochma, Bina, and Malchut. In Malchut we have all the discernments. In order to emphasize that he is small, we don't count ten, ten, ten, six, and ten. We count, in order to keep it short, to shorten the language, we call it Keter, Hochma, Bina, and Zeir Anpin, and Malchut. So that each one of them has one instead of ten. But Zeir Anpin, we say it has six instead of 0.6. It's just to emphasize that it's small. What's in Zeir Anpin? Zeir Anpin is also incorporated from Keter, Hochma, Bina, but they're not in him in order to think, but in order to understand the command that Bina is giving him. So instead of Keter he has something small called Hesed. Instead of Hochma, he has something small called Gevura. Instead of Bina, he has something small that is called Tifferet.

M. Laitman: (08:28) He himself is called Netzach. Malchut inside him is called Hod. Because he's incorporated of all these five parts, he has something that summarizes all of it- collects them all. And that's called Yesod. That's why in Zeir Anpin we count six Sefirot, or VAK. VAK means six edges, six parts. Now we're going to understand why we divided Galgalta into ten parts. Because it's Keter, Hochma, Bina, they are all part of the Rosh. Afterwards, Hesed, Gevura, Tifferet, Netzach, Yesod, Malchut will be the other Sefirot. There is intense depth in this. I'm afraid to go in here. Okay, so again, I'm going to repeat this. I'm erasing it because usually the next time around it can be better. So again, we have discernments: Root, one, two, three, four. Or phases. Instead of them, we say Keter, Hochma, Bina, Zeir Anpin, and Malchut. Zeir Anpin is included, is made of six Sefirot: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod. His Hesed resembles Keter. His Gevura resembles Hochma. His Tifferet resembles Bina. His Netzach resembles Zeir Anpin. His Hod resembles Malchut. And Yesod is the summary of them all, of all the previous five.

M. Laitman: (12:14) Meaning, Zeir Anpin is small. Let's say he has a very small part of Keter. It's like Keter, so it's called Hesed. A very small part of Hochma is called Gevura. A very small part of Bina is called Tifferet. It's a Partzuf that is like all the other Partzufim, but smaller. It turns out that if we get some structure of a spiritual Partzuf, it can be all of reality, or a small part of it, it doesn't matter. There's always ten Sefirot. And this is how we write them: Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut. Keter, Hochma, Bina are usually called GAR, the first three. And Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut is called ZAT, the seven lower spheres. Now, when Hesed, Gevura, Tifferet are like Keter, Hochma, Bina, that's why we also consider them as a unique part. If you remember, this is how I divided Galgalta, that this is the Rosh, this is the Toch, and this is the Sof. Why? Because this is how these parts are divided, the qualities. Where can Galgalta receive in order to bestow? Where she really resembles bestowal: Keter, Hochma, Bina. But where can she not receive in order to bestow? In her basic vessels: Netzach, Hod, Yesod. There's nothing special about it; it's just a simple way to divide every Partzuf. We don't have any other divisions. Zeir Anpin is something you have to think about, get used to it. Where does it come from, Because Bina of direct light decided that she wants to extend a bit of Hochma, and what she extended is called Zeir Anpin. Why? Why was phase three small, called Zeir Anpin? Because Bina decided it  wasn't a decision from phase three on its own, but because Bina only wants to bestow. She decided, from only wanting to bestow, that maybe I'm going to receive a bit, so then from that Zeir Anpin came out. This discernment, that is only a result of Bina's decision, is only a result of the upper One. The upper one decides, but it takes place in him. That's why Zeir Anpin doesn't have Keter, Hochma, Bina, where the calculations take place, but only Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut. What does that mean? That he has those parts, those Sefirot, he has a bit of a mind like in a child, only in order to understand what the adult is telling, what he's demanding.

M. Laitman: (17:08) So instead of saying Keter, Hochma, Bina in Zeir Anpin, we say that he has Hesed, Gevura and so on. We have a few things in spirituality that when we study about spirituality but we're still not in it itself and we don't feel it yet, so it's very difficult to understand it. Sometimes impossible. Because the materials we're learning all- what we learn in our life. If we learn about things before us, so we have something that we can depict- somehow to compare things. Here, we're learning about things that are invisible. You can learn it today; it'll disappear tomorrow as if you never studied it. You're trying to grasp it, you're trying to understand, you don't even know where to start. Where's your grasping point? This is how it's going to be until a person gets a spiritual feeling, a minimum. The minimum spiritual feeling is already included of ten Sefirot, and all the elements of all of reality are in there. Then everything is clear and organized. Until then, it's in complete darkness. As much as you're going to hear, it's always going to disappear, as if it was never there. But without studying and investing forces to know, to understand, to draw it, without that, you won't reach it, because the exertion, the labor, invites the surrounding light. As you remember, we read about it in item 155, in Introduction to the Study of the Ten Sefirot, where he writes that when a person studies Kabbalah, he is awakening the surrounding lights. You remember what surrounding light is? It's what remains on the outside but doesn't fill it. So around us, there's a hundred percent surrounding light. We don't have inner light. How to awaken it, so that it'll illuminate in a strong way? Just by wanting. How to want it? By starting to study exactly like this. Whoever doesn't study at home won't awaken the surrounding lights, and that's just too bad. Their friends are going to advance, and he won't. You have to repeat the recordings. You can watch the video many times, on every lesson. I ask in the beginning of the lessons, I don't see that people have questions- which that's also right. When a person starts studying, he, I don't know how to say it, he's foggy. That's natural, because he has no connection to spirituality, and he's very confused, and doesn't know how to organize himself with spirituality, in which way, how to organize himself according to it, how to belong to it. That's normal. That's fine. But this period can be months, or finish in a few weeks, and it only depends on the exertion. Don't be afraid of getting confused. Don't be afraid of just walking around confused as if you don't know what world you're in. That's okay. It'll go by quickly, and you'll see. As much as you can live in two worlds together, then you can feel all of reality, upper One and lower one, and understand it. But the path to get there is only through exertion.

Question (Petah Tikva Center): (21:24) How will I know that I'm in spirituality?

M. Laitman: When you get there, you'll know. That won't be a question.

Student: How many people in the world are in spirituality?

M. Laitman: You have... There are. When you'll get to spirituality, you'll see that there are more except for you. 

Student: Ten, a hundred. 

M. Laitman: When you get there, you'll see. More questions. None? So again, everybody knows about the holiday and the trip? Lift your hand, whoever wants to speak. Whoever wants to say something raises his hand.

Question (Petah Tikva Center): (22:07) According to your explanation, in the transition between Bina and Zeir Anpin, you said that Bina took for Zeir Anpin decisions, and she's just a consequence. But in the preface, I read that, despite that, the Bina is considered a more refined vessel than Zeir Anpin. How is that? Because I understood that the more independent the vessel, it's less refined. Less pure.

M. Laitman: Bina decides everything for Zeir Anpin. It's a result. It's called the son of Bina. But it's a lower quality, because it uses the will to receive and Bina doesn't.

Student: But Bina decided it for him. 

M. Laitman: It doesn't matter. She decided it in order to bestow, and he already receives. We'll learn about it. There are a lot of details in there.

Student: We said that in each of those first ones, Keter, Hochma, Bina, and also in Malchut, there are ten Sefirot. Are these ten Sefirot, meaning that it's all included? 

M. Laitman: Each one is incorporated from all of them. We'll learn this law, that every phase has every other phase. It's just like one cell of the body knows how the whole body is working. And also the whole body depends on that one cell. That's how reality is built, because the lights go from above downward according to coarseness, and from below upward according to the refinement of the screens. So, everything incorporates with everything. That's where all the spiritual laws and all the corporeal laws come from. Each one is dependent on each one and all the others. That's why we say that Keter, Hochma, and Bina, and Malchut are incorporated from ten points. And Zeir Anpin is only incorporated from six. Keter, Hochma, Bina, and Malchut are in there. And they're there, but in a very small measure. What's added here is the Sefira of Yesod. We'll learn about it more, that it's a collection of all the other Sefirot in order to give it to Malchut.  

Question (Petah Tikva Center): (24:34) Where does Partzuf SAG receive the light of Hassadim that moves through the Tabur and enters into the Sium?

M. Laitman: The light that isn't in the Partzufim but outside of them isn't the light of mercy or the light of Hochma. It's the simple light. Because what does it mean, Hassadim or Hochma? It's the form that I'm enjoying it. That's the way it's called- Hassadim or Hochma. If I'm enjoying chicken, let's say, in this world, when I eat it, so that's my enjoyment from receiving. I can enjoy that chicken by giving it to you. That's called that I'm enjoying bestowal. So, the chicken remains the same. The pleasure is the same, whether I receive it, the pleasures. So either I take it as the light of Hochma, or if I give it, it's the pleasures, the light of Hassadim. The vessel is what determines. That's why you're asking, how could it be that Partzuf AB is entirely Hochma, and Galgalta also? And suddenly SAG gets the light of mercy, of Hassadim. What, from Galgalta to AB, from Ein Sof, the light of mercy? No, there's no such thing of passing light of Hassadim or Hochma. SAG, according to the way it works, according to the pleasure it wants, it's the light of Ein Sof that is accepted, and it is felt as light of bestowal, light of Hassadim, of mercy. And outside the vessel, it's all the light of Ein Sof. There are no discernments in the light except for that. That's why, if you learn, if you talk about the Creator not in the created being, so it's called Atzmuto, His essence, that we can't give it any name. We can't call it by a name, and we have no attainment in it. But by attaining Him coming into us, we can say a few names about Him according to the way we attain it. That's why the actions we're doing when we're taking the lights inside, it's called the lights of revelation of the Creator.  

Student: How does this connect to the physical expression of Tefillin, Tzitzit?

M. Laitman: It doesn't connect to that. What's about these lights that we're learning in the vessels and your Tefillin or Tzitzit? There's nothing. You just made them of all kinds of things. We'll learn later that there's root and branch. You can read about it in part one in our Study of the Ten Sefirot, where he explains that everything in spirituality, in the spiritual world — there's a spiritual world, below it there's a barrier, and below it the corporeal world. Whatever's above descends. All kinds of results come down here, corporeal results. Everything in spirituality appears in the corporeality and gives a result here. The spiritual phenomena are called roots. The corporeal phenomena, the results, are called branches. So, we have root above and branch below. And on every detail in this world you have a spiritual root that descends and determines what the branch will be, who will it be, what will it be, in which way, in what, in what way, how will it exist, how will it advance, what will it reach. The root, the spiritual root, determines everything about the corporeal branch. And in this world, when we exist, we are all in the world of branches and not the roots. To such an extent that if we don't discover a root above, so we won't understand the reasons here, the laws that are here, we'll think that this is the way it is. Knowing the root and branch is actually knowing the wisdom of Kabbalah. It's the way every- the wisdom of how everything is conducted. Then you'll know what's above, what has to descend below, what are the things that could happen. Everything is only clarified by attaining the roots. 

M. Laitman: (29:43) Then, in accordance with the way we attain the roots, we start understanding what the root wants of us. So below, we can already in advance do all kinds of actions in order to bring the response to that root, and do such deeds that will cause a more correct development, a more pleasant one. Now, from all the roots we have branches. That's why in our world there's this term called Mitzvot, commandments. But these commandments in this world are things that don't have holiness in them, except for belonging to a spiritual root. Let's say there's Tzitzit, Tefillin; it's lights that are revealed in the world of Atzilut in greatness. There's a world of Atzilut, a very big and important world. And in that world of Atzilut, there's Partzuf Zeir Anpin, as we learned. Zeir Anpin, from small becomes big. Like Keter, Hochma, Bina. We learn he's smaller, then in the world of Atzilut he becomes like them. So when he becomes like them, a lot of lights come out of him from within. And those lights are called Tefillin. Same thing with Talit; the surrounding light that surrounds Zeir Anpin in the greatness. Also for us, it's after 13 years and so on, that's called Talit. And all the laws and holidays that we will learn about in spirituality, we'll see how it cascades into our world in externality. What we do doesn't bestow back to spirituality. There's no connection. In keeping the corporeal commandments, you won't affect anything above. Above, is only if you have a screen. The screens are the bestowal, and not just working with your hands or with your mouth. If you in your desire, in one of your desires, even the smallest one, you can put a screen, the force of resistance in order to give to the host, like we were talking in our example, the guest and the host, then a connection with a host will be revealed. That's called that you perform the Mitzvah. Mitzva is keeping the spiritual laws by the screens. That's it. That's actually the matter of the Mitzva. What does it mean that Zeir Anpin is big and puts on Tefillin? That by inner work, it reaches a state of Gadlut, of greatness, performs coupling by striking on the upper light that comes to him to such an extent that in that state of Gadlut, he starts himself giving his lights outside of him, and that's called Tefillin. If you reach that state like him, it means that you're truly putting on Tefillin spiritually, and what you're doing is you're taking a box with skins. Now, there's something special about it when we do it, because if you first of all connect these things to the Creator, you already start inviting the surrounding lights upon you, like while doing the studies. If you're doing it, even if you were taught just to do it, still, from the branches you are connected to the roots. It guards you, but it doesn't help you advance, because advancing is only by building the screens. That's why for thousands of years we would keep the commandments, so by that it would watch over us, but we didn't advance spiritually. We just remained like the masses, like the people. That's why it's called the still degree of holiness. We'll talk about it a lot. You can't, from a few words.