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

Daily Morning Lesson: August 27, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Inner Observation.

Reader: Hello, everybody. We are reminding everyone, before we ask a question, we have to check your microphone, the camera, and the way your frame looks so we can all incorporate in your question and be together.

Student: Right, friends, this is a very important announcement so we can all incorporate together. We moved into "Inner Observation." Yesterday we started studying it; today is the second part of the lesson. Lesson number... the second part of the lesson. Rav talked about the perception of reality, how Kabbalists look at things. Today, in the first part of the lesson, there was quite a bit about that as well. He said that crossing the barrier is to emerge from yourself and look at things from the angle of the Creator. From there, the Kabbalists write their reality. And in "Inner Observation," Baal HaSulam also tries as much as possible to give us the desire to look at reality like him. We don't forget that. Now we'll go into the lesson, and after we watch it and are with him, we will bring up questions and discuss them in the second part. Let's move into the lesson.

Reader: So we're starting from the words, "For this reason," "Inner Observation."

Reading: (01:47) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. Inner Observation.

For this reason, the sages of Kabbalah have chosen a special language that we can call “the ‎language of the branches.” There is not an essence or a conduct of an essence in this world that ‎does not derive from its root in the upper world. Moreover, the beginning of every being in this ‎world begins from the upper world, and then cascades to this world.‎

Thus, the sages have found an adequate language without trouble by which they could convey ‎their attainments to each other by word of mouth and in writing from generation to generation. ‎They have taken the names of the branches in this world, where each name is self-explanatory, ‎as though pointing to its upper root in the system of the upper worlds.‎

M. Laitman: (02:46) Clear, right? We have a spiritual world where there is a complete system of Adam HaRishon. Besides the system of Adam HaRishon, there is nothing. It's all inside. We depict Adam HaRishon as broken, as being in the worlds of the separated, impure BYA, of holiness above it. There is Atzilut, Adam Kadmon, and so on. But actually, from where do the Kabbalists describe these worlds? Because they attain them inside; except it's easy for them to describe them as if they are outside. But when the vessel is completely corrected, when Adam HaRishon is completely corrected, how do they depict, describe for us the final state? Malchut of Ein Sof that contains within her all of Ein Sof. In other words, this whole inner and outer feeling — the worlds below, the worlds above, the worlds on the outside, the soul is inside — it is all because of the incomplete perception of the soul until it completes its correction. Then it contains within it all the worlds that are inside of man, as he writes in the Preface to the Wisdom of Kabbalah; in the Introduction to the Preface to the Wisdom of Kabbalah, that all the worlds and all of reality exist only within man, were created for man and are in man, because this is our inner system. But, where did you stop?

Reader: And in that...

M. Laitman: But in the meantime, while we are in incomplete, corrupted states, we still need to use a language, our confused language, and gradually put it in order and correct it to the language of roots and branches, the way Kabbalists do. What do they want? They want to bring us back to what was before Babylon. In our world, we are in confusion of languages, in egoistic languages, each to its kind, each to its own. If we now begin to think bit by bit through the right definitions about each and every word — what is the essence of the word? It's the spiritual essence of the word. The language of bestowa. The language of the branches is a language of bestowal, because we take from the branches only the names, and the names, we already attribute them to the roots. So, it turns out that we rise by this from simply learning words to the definitions of the words, spiritual definitions of the words, and then we seemingly return from this Babylon to what was before, to the one language for all of humanity. And that language of the branches elevates us bit by bit towards entering that world where everyone is united together.

Question (Petah Tikva Center): (06:36) So why does every Kabbalist have his own expression? Let's say, Rav Kook, or Baal HaSulam, it's like they have a different language.

M. Laitman: Of course, it stems from the root of the soul, and there's a very big difference. Moreover, Rabbi Shimon couldn't write the Zohar; he asked Rabbi Abba, who could reveal in secret. The ARI couldn't write his books by himself but only through Chaim Vital. There are many more discernments about it, but they are all because there is no end of correction, and you can't say about the souls that they are at the end of correction, because there is no personal final correction until there is the general end of correction, because everyone depends on everyone — and also with respect to what they write and toward whom they write. No one writes for himself. If I attain, what's the point of writing? I write for others, to connect to them, to those who are smaller, and help them rise. And in this way, the language goes through many stages, changes. It has to be — this is what I find it difficult to express today — it has to be connected through the branches in this world. But we take from the branches only the names, and throughout the height of this name from this world — let's say, a pen. So there's a concept of a pen, a pen in spirituality. So from the pen that I can say, talk about it in this world, throughout the 125 degrees to the world of Ein Sof, there's this concept of pen in each and every degree. And in each and every degree this concept has a different form, meaning a different vessel, with a different light, a different concept, in short. So Kabbalists take from our world only the names, and the rest of the qualities of the pen are understood for the one who writes at his level, and for the one who reads at his level — the one who writes at, let's say, level 20. And I am at level 20. He's at level 90, and I'm at level 20. So, I don't know what he meant by pen. I can't know it. I can only know what I mean by pen. So it turns out that this language, the spiritual language, where we take from our world only the names, it's a universal language for anyone who is both in corporeality or spirituality. So if we were to move to that language today, if we use it, even in corporeality, without spiritual attainment, it would already unite us. Besides, what does Baal HaSulam say? When we start reading the words and don't understand what is written, by simply mentioning the words in the book that talks about these words in spiritual degrees, from there you get a small illumination. So, this language connects you to the roots. And the most important is that throughout the height of all the degrees, the concepts don't change; the terms don't change. And it doesn't matter which soul or in which way, because bestowal is always bestowal. We work in the same direction, toward the Creator. From the first degree of spirituality to the last degree, they all work toward the Creator. In this, they all unite. Whereas when they work toward themselves, then each one has a different language, meaning each one takes for himself. And then they don't unite through the language but rather move away. There are many things here, because language, tongue, the spoken tongue, the written tongue — why does it exist, this expression? And exists on the human level and not on lower levels? Only science; they only have science between them. Between the vegetative and speaking through smells, through sounds, but defined by nature. I don't... There are many things about that, but that's a completely different topic. To the extent of the ego, to the extent of the connection, the extent of necessity that each species has, it develops its language. The same goes for the inanimate, for the still. Even in the still, we can't measure it, but it influences the environment, each one in its own way, which is actually its language. And in the vegetative all the more so. The smells, this aura that it emits through all kinds of emissions — the animate is its own world in and of itself.

Question (Petah Tikva Center): (12:44) Does the language of branches develop with time?

M. Laitman: The language of the branches develops over time because we have a need to reveal to each generation according to its development and according to the time to act that is in it. Act in spirituality. That's why Kabbalists have to develop the language more and more. But toward the lower ones, let's put it this way. A person on a spiritual degree takes the Zohar without the Sulam commentary or with the Sulam commentary, never mind. If he is at a near degree to the authors of the Zohar, he doesn't need the commentaries. The writing itself, which takes 125 degrees, that's enough for him. But one who is at a lower degree has to have commentaries and explanations. So instead of Rabbi Shimon, came Baal HaSulam who interpreted, who added in the language of the branches that is more rich than what Rabbi Abba wrote from what Rabbi Shimon spoke. And this is how we get the message.

Reader: We're continuing with the words of "That should..."

Reading: (14:09) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. Inner Observation.

That should appease your mind regarding the perplexing expressions we often find in books of ‎Kabbalah, and some that are even foreign to the human spirit. It is because once they have ‎chosen this language to express themselves, namely the language of the branches, they could no ‎longer leave a branch unused because of its inferior degree. They could not avoid using it to ‎express the desired concept when our world suggests no other branch to be taken in its place.‎

Just as two hairs do not feed off the same foramen, so we do not have two branches that relate ‎to the same root. It is also impossible to exterminate the object in the wisdom that is related to ‎that inferior expression. Such a loss would inflict impairment and great confusion in the entire ‎scope of the wisdom, since there is no other wisdom in the world where matters are so ‎intermingled through cause and effect, reason and consequence, as in the wisdom of Kabbalah, ‎where matters are interconnected and tied to each other from top to bottom like one long chain.‎

Thus, there is no freedom of will here to switch or replace the bad names with better ones. We ‎must always provide the exact branch that points to its upper root and elaborate on it until the ‎accurate definition is provided for the scrutinizing readers.‎

M. Laitman: (16:13) I don't know how else, and what can be added to these words, but just imagine: all the worlds are only networks of forces that govern reality, manage it, and many such spheres, let's call it that, that all together, one within the other, manage. There are millions and billions of such spheres that are interconnected with each other very precisely, and they work together in order to all together operate the soul—Adam HaRishon—who in himself, within himself, he is in all these worlds, and he himself is also built of all kinds of spheres, forces, and network of forces that operate on each and every detail in it, element in it. And all those—this outer network of the worlds and the inner network of Adam HaRishon are all interconnected. And theoretically, we can define each and every element: its location, position, state, the forces that influence it, forces that are affected by it, et cetera. Just imagine what kind of language we need to have if we want to describe the real state of creation. It's incomprehensible: the kind of precision that we need, the kind of depth of discernments. It's not for us, of course, and not irrelevant for us. We only need to understand that changing one word for another in the wisdom of Kabbalah is impossible; it's completely forbidden, because each word, each definition explains exactly a tiny discernment in the position and the relation of the forces to it and all of relation to it — like a mosaic, a huge mosaic, infinite mosaic, and all of infinity depends on it, and it depends on infinity, on Ein Sof. So, of course, here we have an unlimited number of dimensions. We cannot change anything here. That's why the definitions that Baal HaSulam gives us in the definition of the words are very, very precise, and we must preserve them. That's basically what he wants to say. That the system is vast. Don't try to change the definitions in it, because it will confuse you immediately, and with regard to any other concept. If you change a little bit of one concept, the rest of the concepts will already be misunderstood by you. And also note that everything depends on the level of depth of interpretation that you perceive; because if you don't perceive some depth in the word "light" that Owen asked about, then in the rest of the concepts that derive from this concept, you will have some flaw in your understanding, in the definition. So all the definitions are interconnected and interdependent, because the language is a network of some special mold where I place the network on reality, and then reality becomes understood by me. This mold is in order to understand, define, to somehow connect between the other souls, between people, in a real way. Without this mold, called the language of the branches, I can't approach anything. Unless someone special receives a revelation directly from above — I don't know about this. These are things we don't learn in the framework of our study. Our study is without those exceptions.

Question (Petah Tikva Center): (21:36) Before I put this pattern on reality, how can I research it? How can I research reality without this pattern?

M. Laitman: This pattern or mold is the qualities of bestowal that you reach them through the right interpretation and your desire for the interpretation of the words.

Question (Petah Tikva Center): (21:58) So you can't even translate it to English, for instance?

M. Laitman: Why? The language is language. It's not a Hebrew language. It can be Aramaic, it can be any language. This is what I heard from Rabash, and this is what I also say. Although after Rabash, I have nothing to say. It doesn't matter. Kabbalists gave us the precise definitions in Hebrew, which is the original language, or Aramaic, maybe. It's the same thing. It's the anterior and posterior. It's one language: the anterior and posterior of the same language. But the rest of the languages, they didn't give us a connection to them. But actually, today it's really a problem to do it, because there's no language that is clean, because they changed — in most of the words, they changed the inner meaning of the word over time. That's why the languages change. If you take a French person from a thousand years ago and today, they will barely understand each other, and the same goes for any language. Whereas in Hebrew, there's no such thing. A language runs like clockwork, now and always. Today, recently, because that language is no longer being used spiritually and is now used on the street, so, of course, today, the way we speak is no longer Hebrew. But originally, until they started using it in the 20th century, it was well-preserved. You don't have that in other languages, and that's why it's a problem to build from them the language of the branches. But theoretically, it is possible. Kabbalists also didn't give us the signs. We can do it, but they didn't give us the signs in the shape of the letters. You take the shape of the Latin letters — English is from Latin — where do you have the expansion of Hassadim, expansion of Hochma, the relation between them, et cetera? But there is. There is that relation, except they didn't give us the key. I don't want to get into that because it will confuse you. But the language is a language, and any language also has — in Chinese, in India, in Georgian, in Arabic — never mind, in every language there's an expression of the soul in a corporeal way about the spiritual states. Otherwise, they would not invent languages. This is why each nation, each part of the nation has its own language, and it must not be destroyed. No desire in a person must be destroyed. And the names that man gives — Baal HaSulam tells us in Ohr Bahir, "Bright Light," it's a book — who said about Mount Olives that it’s not olives?. He said, it's just a person who saw that this mountain is good for olives, so he called it Mount Olives.

M. Laitman: (25:58) But isn't it from above? It's written in the Torah about it, that this mountain will be called Mount of Olives? Yes, so how can it be that some person who's connected to nothing called it that as well? Because it's the nature of things, and a person operates out of this, so this is what he calls things, because spirituality and corporeality are actually not with respect to us, but they're the same. Up to and so forth, it's one world. So the languages, foreign languages, and regular people who can give names are within nature, and we have to understand that they operate according to the same laws. They don't run away from spiritual laws, these people, except it does it without their awareness, agreement, and attainment, but they're in the same nature. It can't be otherwise. Where else can they be, if not in the world of themself, but in a way that they are not aware of it. There are many things here that we will try to delve into. Life is not simple. I'm sorry, but the lesson is over.

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Ежедневный урок7 Eyl 2026(Полдень)Часть 1 Рабаш. Что означает благословение и проклятие в духовной работе. 42 (1990)

Часть 1 Рабаш. Что означает благословение и проклятие в духовной работе. 42 (1990)

Рабаш. Что означает благословение и проклятие в духовной работе. 42 (1990)

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Мой архив
Войдите, чтобы ставить лайки, сохранять и подписываться на видео

Ежедневный урок7 Eyl 2026(Полдень)
Часть 1 Рабаш. Что означает благословение и проклятие в духовной работе. 42 (1990)

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Ждите...

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены