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

Daily Morning Lesson: July 15, 2026

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

Reader: Hello friends! We heard an amazing lesson now, we heard that the Rav is explaining to a friend that if you invest your efforts in the friend that's sitting next to you now because you want his drive for the Creator and for him to also add to your drive, then you'll have twice as much! If you want twice as much, it won't be one friend, it'll be the multiple of that. Upon all those things that you have, and all the disturbances, you'll have a good force times something — imagine to yourself. So, that's how we're sitting here. All of us here, all the friends of the world, we can gain twice as many, twice as much as what we have, upon the force we have. Let's use every opportunity we have to do this. As we enter this stage of the Pticha, The Preface lessons, it's especially relevant to us, because thus far we learned in general about the worlds. In the lesson today, we're about to learn about Adam HaRishon, and who is Adam HaRishon? It's us, it's the general soul which was then shattered. So today, we will learn how we were born. What was this process that created the soul that we all are? We'll listen really well to it, we'll write down and try to incorporate in it, it will draw the light upon us.

Reader 2. And why are we learning this, what does it give us? We learned today in the lesson with the Rav, an article by Rabash, that the blessing of a lay person should not be slighted, what does it mean? That, if you don't know who the person is, that's not the judgment, what should be? He needs to take the greatness of the Creator from the society. The Rav tells us that this is the main thing, that before the study we need to connect. Think of the friends, that they will receive this power and give this power, because without it, we won't be able to advance. We'll fall to our pride, we'll think that we know something, and we won't receive anything. Then, the Rav said that by receiving the power from society, both Pharaoh and the Creator are in you, and you can't do anything with it. Unless you receive this additional force from society, you work on it to grow faith in the Creator and in the Providence of reward and punishment of the Creator, not how you understand it. Because you're not placing any conditions before Him, rather it's His way, so what happens then? You receive the light, the power of the light to come out of your state and each time it's a new exit, it's a new ascent. We learn about those worlds, how they are built. So that Adam HaRishon that was shattered and doesn't have any other desire but the stony heart, only the spark that came to him, how does he use it? Let's hear clearly how the Rav explains it so we'll be able to use our desire correctly in such a way that we'll advance in spirituality and not remain in our state. Let's hear what the Rav is saying, then we'll have time for questions and answers. I hope we'll have many questions, and we'll continue together.

M. Laitman: (04:35) What's the conclusion from all of this? Don't jump, this is a very important point! There's the Creator – this is simply a desire to bestow, only – and because He wants to bestow, He must be included with someone that He wants to bestow to, so He begins to bestow. So seemingly He needs to join to Himself some measure of desire to receive; that is, He, the Creator, the desire to receive. The Creator, to begin with, is made of two parts: one part that's in Him is the desire to bestow, and the second part in Him is the desire to receive. Why, because if He won't be included from the desire to receive, how will He be able to bestow? He needs to know to whom, for what, that's called, The end of an act is in the initial thought. Meaning, He needs to think in advance there needs to be a desire to receive, and He's going to bestow to this desire to receive. Here it's called the pure Creator, the desire to bestow, and here, in the desire to receive, it is called the Creator in a connection with the created being – two parts. And then He begins to bestow. And from this bestowal, through root, phase one, two, three, we have phase four. And phase four, when the desire to receive begins, it also has all kinds of layers, until we reach here, the desire to receive is similar to bestowal. Here, it's still similar to bestow. Here, it's similar to bestow until it comes to the desire to receive that has no sparks of bestow.

M. Laitman: (07:10) That's called Malchut of Malchut, or later we call it the stony heart. A thing that cannot be corrected, it doesn't understand what bestowal is. If I correct all those called the first nine, what do I have from this? I have from this that I feel the actions of the Creator, from the first nine, I attain the actions of the Creator. If I were to correct my stony heart, I will feel the Creator, Himself, not according to the actions – I will feel Him because this is my nature, and from my nature, I will feel His nature. But how can I do this if here, altogether, this part of mine is not included? You can't enter any sparks of bestowal into it, there's no quality that can possibly help me correct it. How can I really reach the Creator because, theoretically, if I were capable, I would reach there, but how? By what can I penetrate into Him some qualities of bestowal and correct it? It's impossible, it's correct that it's impossible but the purpose of creation is not for us to recognize the actions of the Creator. The purpose of the creation is for us to be in His degree, how? There's a trick, what kind, the trick is simple: if I were to take this part and connect it nevertheless, artificially — artificially — with all these other parts, later, I will be able to work only on distinguishing between them. Meaning, each time, I just need to attain a discernment. What's the difference between this and this, between this and this, this and that? Meaning, out of the negation that this is not like this, and not like this, and not like this, etc. Out of negating this, I can come to a state where I can get to know Him. Not from me being similar to Him, from me seeing how not similar I am to Him.

Where I will work, again, the first nine, the first corrected nine are the actions of the Creator; the stony heart cannot resemble them. If the stony heart will know precisely what it cannot be similar to, it will know precisely how contradicted it is to the Creator. To know the extent to which I'm resisted or contradicted, that is the entire distinguishment I need to make. If I were to know in each quality in me how contradicted it is to every quality in Him. Then all that's missing is for me to be in His place, but it's already a recognition that I don't know, that I don't know Him. Meaning, what will happen to me is that I have to move from this side to that side; from being the created being to being like the Creator. And this is done with help from above, but only after the discernments we make upon this part. Now, what is lacking here that needs to be added? The first nine and the work with them is called the worlds, and this Malchut with which we're working is called the souls. So, what would happen, what happens to us here in the world of Atzilut? We will go over it one time, maybe next time we will do a repeat on it.

Student: Galgalta, AB, SAG, all this, they're formed in reflected light, in Malchut. The question is, you said the first nine are the worlds, and Malchut are souls. So, after the screen and reflected light, you have the world of Adam Kadmon and the world of Atzilut?

M. Laitman: (13:01) This is the four phases of direct light, yes? And this is Malchut, Malchut performs a restriction and then she wants to resemble the actions of the Creator. Meaning, she's not working with her Malchut within which the restriction took place, the restriction was actually done here, in the first restriction. But the light departed from all phases – the departure of the light from all phases – and then, Malchut works with the first nine, this here is called the first nine of Malchut. To make the first nine of Malchut, where the first nine of Malchut would be like the four phases is a matter of the worlds. What do we need this for, in order to build around this central point, Malchut of Malchut, the correct environment. Such that through all the worlds that light will come upon, it will come and there will be a barrier, here, the Machsom. And here, it's already darkness, upper light. And here will be the degrees called the worlds, 125 degrees.

Now, we built this system, what did we build besides this? We built the worlds in a manner in which it understands that this Malchut cannot be corrected because also in the worlds, there was a shattering – that same stony heart was there, yes? And there was a shattering, they shattered and corrected everything but the stony heart. Meaning, in the worlds, like I say, that they corrected Galgalta ve Eynaim and the AHP within which there's Galgalta ve Eynaim. And Galgalta ve Eynaim within which has AHP, and then the AHP. This, after the shattering, these four vessels that were made, so what are we distinguishing, what are we discerning? Vessels of reception and vessels of bestowal, these AHP, which are the stony heart, which is Malchut of Malchut, we scrutinize that here, you cannot work. And already in the worlds, we're not working with this, we're only working with all kinds of variations of the first nine.

M. Laitman: (16:26) So, the worlds are already ready for all the discernments that will be, but the worlds, meaning the first nine. Now, what about Malchut herself? After all the worlds emerged, now we have Tabur, Parsa, Sium, and all the worlds ascended this way where — no, I'm sorry, we'll do it, this will be: Atik, Arich Anpin, Abba and Ima, ZON, and then ZON ascended. And then the world of Beriah was made here: ZON, Abba and Ima, Arich Anpin and Atik. Beriah, Yetzira, and Assiya until Chazeh that's called Yetzira, Assiya, they emerge upon the worlds. After that, Adam HaRishon was created, meaning, this is the birth of the worlds of BYA, before all the ascents. Now Adam HaRishon is born. Its Partzuf was born also from ZON of Atzilut; now I will only explain how, what's with it, and then why, a little bit, in the next lesson.

ZON of Atzilut, as it placed the worlds of Beriah, Yetzira and Assiya, also established Adam HaRishon in such a way that Adam HaRishon's Rosh is in the place of Beriah, its Garon is in the place of the four Sefirot of the world of Yetzira. And until its Chazeh, until the end of the world of Yetzira, and it's Tabur — wait, it's Chazeh — and that's it in the Reglaim. The Reglaim are placed to the end of the world of Assiya, that is, the world of Adam HaRishon exists precisely within the worlds of ABYA. Its Rosh is in the world of Beriah; its throat, its Garon, in the four Sefirot of the world of Yetzira; its body, its Guf, is within the six Sefirot of the world of Yetzira; and the Reglaim in place of the world of Assiya. Here there's another division, here, we have also the world of Assiya, there's the place of Beriah, well, next time we'll do that, more precisely.

What am I trying to say? That Adam HaRishon and the worlds of BYA, they have a certain connection between them where, just like the worlds of BYA are built in incorporation between vessels of reception within which vessels of bestowal exist, also Adam HaRishon is built out of having a vessel of reception that is neutralized, and therefore, vessels of bestowal can exist in it.

M. Laitman: (21:27) You remember when we spoke about the worlds, that the worlds were made from the incorporation of Galgalta ve Eynaim within AHP. That AHP are the vessels that you cannot use, and Galgalta ve Eynaim can be used, that's the structure of the world of Atzilut, the nature of Atzilut, vessels of bestowal. So, if we were to neutralize the general AHP, this general mass within which Galgalta ve Eynaim are. Then we can move these Galgalta ve Eynaim that are in the AHP and arrange them in such a way that they will be like the structure of the world of Atzilut. And this structure, like the world of Atzilut, which is in the phase two of coarseness, will be called the world of Beriah; in three of Atzilut, it will be called the world of Yetzira, and in four of Atzilut it will be called the world of Assiya.

Meaning, there's a principle that if you neutralize the AHP and you can't use it, we use the Galgalta ve Eynaim that's in the AHP. It's the same with Adam HaRishon, Adam HaRishon was made from this Malchut that cannot be used. The fact that it can't be used, what can you do? We can neutralize it, so it won't want to receive anything, and join it to Galgalta ve Eynaim, how do we do this? If I have in the worlds Galgalta ve Eynaim in the ZON of Atzilut, in the ZON of Nekudim — you remember Galgalta ve Eynaim, and then AHP in the ZON of Nekudim — and from above comes the light of AB-SAG and connects the Galgalta ve Eynaim in the AHP to Ten Sefirot, and then they shattered, the shattering. Out of the shattering, Galgalta ve Eynaim in AHP, AHP and Galgalta ve Eynaim were mingled. And we have Galgalta ve Eynaim apart, and AHP apart, AHP within Galgalta ve Eynaim, and Galgalta ve Eynaim within AHP. They intermingled because they have a possibility to intermingle, to enter one another. We're talking about not matters but desires, intentions, longings. We can mix even vessels of reception without being intermingled but in Adam HaRishon, it can't be. Here it's the pure, clean desire to receive, they cannot be impressed by anything besides pleasure. From intentions in order to bestow something, no, nothing.

So how do we build Adam HaRishon? Adam HaRishon is built in this other way. It's written like this, the Creator created Adam from the earth, etc. That's the whole story, how is Adam created? It's built simply, Galgalta ve Eynaim, and here is this Malchut of Ein Sof. But what, we don't use this Malchut, it is under the restriction, and we use only Galgalta ve Eynaim. This is called that Adam HaRishon is born circumcised, without vessels of reception, it's called the circumcision. And in vessels of reception, what then happens? We have a structure that is adapted to the structure of the worlds of BYA; whereas the worlds of BYA are where vessels of bestowal exist, the worlds of BYA. So, what do we have here? This is Galgalta ve Eynaim and here is the place of Malchut, AHP, or two, or three, or four of coarseness. And if we use them, Adam HaRishon, and the worlds of BYA, this is Adam HaRishon, and this is the worlds of BYA. Hence, they are similar, and we can say that they are in one another, only the difference is that in Adam HaRishon, this part is completely usable, and we built a Partzuf called Adam HaRishon, a very artificial Partzuf. Because in its main part, we don't use, we only use the Galgalta ve Eynaim, which is not him at all. This is the vessels that don't belong to him, they were just joined to him.

M. Laitman: (26:11) Altogether, this is a topic, a subject on its own, of how you can join these vessels this way, etc., but what happens now? If we were to shatter this Partzuf that is called Adam HaRishon, and later try to start and correct it. All that we have, we will be able to learn from within it, from this work, this analysis that of what this part is and what that part is relative to the desire to receive and the desire to bestow. What does the Creator want here and what does the person want here? When we go to measure, we will learn the Galgalta ve Eynaim, the connection of Malchut and Galgalta ve Eynaim, the connection of Galgalta ve Eynaim and Malchut. And then what happens, what do we need to do? Then we need to perform all the actions and all the work that we'll do, we will make sure that Malchut will be corrected – meaning all the qualities are against the Creator. And if we were to finish all these corrections besides Malchut herself, on our behalf, this is called our personal end of correction. We don't need more than that, it's not on us to correct the stony heart. Then comes a special light called Messiah, a special kind of light that corrects the Malchut and inverts it from Malchut to the qualities of the Creator. And then we come to a state of the final correction.

We will talk about this stage more, we have another lesson, if we need, we'll take another lesson. But this is actually the whole matter of Adam HaRishon, the whole thing with the souls; that the souls actually in their work need to scrutinize, not correct. We have nothing to correct, in truth, our work is not to correct. We don't have such actions in us, as we pray on the Day of Atonement. But what we have upon us is to measure to what extent we are in the materials where we can understand what bestowal is. All our work is a matter of scrutiny. And the corrections will already happen from this. Next time we'll enter this more.

Student: Do you think the ability to scrutinize also comes from above?

M. Laitman: Yes, yes.

Student: Adam HaRishon, he was formed over a specific record?

M. Laitman: (29:34) No Adam HaRishon has no records, there are records, but from Malchut of Ein Sof, not from the Partzufim of BYA. Adam HaRishon is not a consequence of the expansion through Galgalta AB-SAG until the Sium of Assiya. It doesn't belong to that, it doesn't belong to the worlds – there are worlds and there are souls. The souls are the shattered Adam HaRishon, all of his parts are called souls.

Student: So, where does he come from, born?

M. Laitman: He was born from the connection between Malchut with Galgalta ve Eynaim, Malchut of Ein Sof with Galgalta ve Eynaim.

Student: Which Galgalta?

M. Laitman: Galgalta ve Eynaim of the worlds, not his vessels, Malchut of his vessels. Guys, we will talk more, what I am telling you now is not written in such a way here or anywhere! We don't learn much about Adam HaRishon, usually; it's not written much. It's written in a very, very kind of as-little-as-possible. So, as much as possible, I will give in this short method so at least there will be something clear, somewhat, and for you not to get confused. After that, you'll continue gradually and add more, that's it. Start coming in the morning, I promise you will receive an addition. Not a lot, twice a week – Friday and Sunday!

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Ежедневный урокMay 11, 2026(Утро)
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Каббала Медиа
Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены