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

Daily Morning Lesson: July 21, 2026

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

Student: Hello friends, today we are in the last lesson on the topic of the "Preface to the Wisdom of Kabbalah," this series of ten lessons of the Rav. This is the third part today of the tenth lesson, which means that from tomorrow we're already starting with the study of "The Study of the Ten Sefirot," Volume 1, and we're starting to study TES. Today in the lesson the Rav will kind of guide us — it's a true continuation of the lesson we learned now. We learned about the right line and the left line now, so the Rav will continue with us about that point of choice, what is that shell of Noga, or that place where we know where to choose between good and bad. It'll be a fascinating lesson. But should we start with an intention first?

Student: Yes, very important to get equipped with intention. I'll read a short quote from a lesson from 2022.

Reading: (01:07) The main thing for us is to try to be as connected as possible, to be similar to the upper Partzufim, the upper vessels. We are hoping for the light that, by our efforts to be close to each other, it will tie us together in truth and cancel all the boundaries, and barriers, and personal egos, connect us in Tens, and hundreds, and thousands, and thus we will benefit from the light that will connect us to such vessels where the light will appear in the vessel, and then we'll begin to be connected to both the lights and the vessels.

Student: Let's move on to the lesson.

M. Laitman: (01:53) You can ask. These are things that we study over a long time, and those who will… And so that's in short, yes.

Question (Petah Tikva Center): (02:06) Is there, between the point of the heart to the place of the barrier, do we feel something, or is it completely disconnected from feeling? And how, after the barrier, do we need to move through the section of the Klipot?

M. Laitman: Until the barrier, you don't go through any section of Klipot. There's no Klipot here, there's no Kedusha or Klipa. Under the barrier there's only beastliness.

Student: Above the barrier?

M. Laitman: Above the barrier, when you go above the barrier then the soul begins to enter a system. Then we begin to enter a system where there is a soul that enters through the barrier, and then there are degrees where this is the desire to receive, and this is the desire to bestow. This is right, this is left. And when you cross the barrier, then the soul receives desire from here — broken desire — and from here it receives force for correction and thus grows according to three lines. On each and every degree, it has to take on more desire, matter, and power, force, to correct that matter, and then again more matter, more force.

When you receive that desire, additional desire, it feels as darkness, feels like disruption, disturbance, because the desire is broken, so it's as though it lowers the person. And even now, in the time of preparation, we sometimes feel that we fall; suddenly nothing's interesting, everything's hopeless, it's all worthless. I'm talking about people who are working to get closer to the barrier; not just people who are depressed because they lost something in ordinary life.

So, when the desire arises it is a broken desire, and here you get force, or light, and this is the middle line. This is where man grows, between the two lines. So, from his point, that's how he ascends.

M. Laitman: (05:41) Look, there's a lot to elaborate here, I'm just limiting myself. So now we spoke about the three lines. We spoke last time- I mentioned our work here, how we do it.

We receive desire and receive power, but how do we make this scrutiny? So, we said that we have Kedusha- holiness, and Klipa- shell. And between Kedusha and Klipa… Klipa is the three impure Klipot. So this is BYA of impurity, or it's also called serpent. This is called the storm, great cloud, and blazing fire. Three impure shells. You can also write it down; this actually abbreviates a lot of knowledge that is learned over dozens of pages, because it's written in a very detailed way. And then there is the shell of Noga. And then there is Kedusha.

And Kedusha is BYA of Kedusha. So, the Klipat of Noga is the middle third of Tifferet. Tifferet is where there's always a cessation, Parsa- the place of restriction, the cessation between vessels of reception and vessels of bestowal.

So, if we take the Partzuf of Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut — then Keter, Hochma, Bina is the first three. Like we had root one and two phases, right? Then we have Hesed, Gevura, Tifferet. What is Tifferet? Tifferet is divided into three parts: upper third, middle third, and lower third.

When we work after the second restriction with the three lines- where the Partzuf of Adam, or the soul — whether we call it the Partzuf or Adam, it's called the soul it's built according to the three lines as we discussed here: left, right, and middle.

So, it turns out that the Partzuf works like this. It has a Rosh, then it has right, then left. So, the Rosh is Keter, Hochma, Bina. The right is Hesed. The left is Gevura. And the Guf itself is called Tifferet. So, Netzach is called the right leg. Hesed is the right hand. Left leg is Hod. Yesod is the place of coupling. And Malchut is not being used, with the restriction.

M. Laitman: (11:21) So, we see from here that Tifferet is the main part of the Guf, the Partzuf. And this Tifferet is divided into three parts. The first part is called Hazeh. This is the upper part. The middle part is called Tabur. And the lower part is called Yesod- all of that belongs to Tifferet.

Like with us, we can say the upper part is the Hazeh. The middle part is until the Tabur- the navel. And then the lower part is from the navel to the Yesod. When we look at the ten Sefirot, then where do the vessels of bestowal end? The vessels of bestowal end at the upper half of Tifferet. Here are the vessels of bestowal.

Where do the vessels of reception begin? They begin from the lower third of Tifferet. Vessels of reception. And what happens in the middle third of Tifferet? How do you say neutral in Hebrew? Just neutral?

Student: Neutral. Independent?

M. Laitman: Meaning that it's not here nor there. Neither here nor there.

Student: Neutral, liberal. Free, distinguished?

M. Laitman: No, I'm asking about the right Hebrew term for that. All right. So this part, we say it is half good and half bad. Why do we call it half good, half bad? Because from above there is good, vessels of bestowal. From below there is bad, vessels of reception. So, to say it's neither this nor that, we say half this, half that. So Kabbalists, too, had a hard time expressing how it's called.

Question (Petah Tikva Center): (14:17) Why didn't they divide it into half and half in that way?

M. Laitman: Why didn't they divide it? Because that's the quality. Why do you think they just divide things however they feel like? We see that the middle third — this is very interesting — the middle third of Tifferet is the only thing, the only place, the only desire in man's body. Meaning, within us, within our soul.

Body in Kabbalah means the vessel- the soul. It's not our flesh and blood body. So, the middle third of Tifferet is actually the only desire that is in our control. The Creator as if didn't dictate whether it belongs to vessels of bestowal or vessels of reception. It's simply neutral. And so it depends on us, where do we relate it to: vessels of bestowal or vessels of reception. So our entire work, and who we are- we are those who can connect the middle third of Tifferet to here or to here: to reception or bestowal. That's it.

This is the only free element in reality, in creation, and that is actually our entire work. All the rest, everything else has no independence there, no free choice, nothing.

Everything simply acts and works by precise systems that we can say in advance how they're going to work. It's just a machine. Besides this part, the middle third of Tifferet, which is where free choice is. And this middle third of Tifferet is called Klipat of Noga. There are three impure Klipot. One is Ruach Se'ara, Anan Gadol, Esh Mitlakachat. That corresponds to the worlds of Assiya, Yetzira, Beriah.

And there's the world of Atzilut, that there's no Klipa opposite that. And in between this and that, there is Klipat Noga. What is that- You can't say whether it's here or there. Yeah, it just depends on man's work. Questions?

Question (Petah Tikva Center): (17:14) Did you mean the first point that you started in root — was that the light that you meant there? It was erased.

M. Laitman: Yes.

Student: Meaning, you meant the world of Ein Sof, the light of Ein Sof.

M. Laitman: What happens between one life cycle to another, before we come to the feeling or the attraction to spirituality?

Student: Or in time?

M. Laitman: All of these life cycles are in order to collect sufficient sorrow, to recognize that beastly development will not satisfy us ultimately. From one life cycle to the next, what's added, what's collected is a will to receive. All of the ascent happens by the will to receive. That's how it is, also below, here, below the barrier — more and more desire, greater desire is added to the person. Even though we die, we reincarnate, the Reshimot return, and we continue growing the desire. So, when the desire is added, this is what causes the development of the world.

Greater desire means people invent more things, they develop economics, culture, technology, their environment. This is caused by the will to receive that is added day by day in the souls. Meaning the records, the Reshimot, appear in us from the shattering, in a chain. As they were, the records, they lost their screen. Now they begin to appear in us as this chain of records, from the small to the greater, smaller to bigger, and it forces us to fulfill these records. So the records that descended to this world demand all kinds of fulfillments in this world, so we chase all kinds of fulfillments, and we're not aware that these are records within us. So, I think like I want this, I want that, I go and do all kinds of things.

A person can't distinguish between himself and his records, his desire, because if I take my desire out of myself, then who am I? I am the one who wants. We don't have the ability to detach from the desire and objectively examine the desire, even though we can kind of do it intellectually, but it doesn't work.

In spirituality, however, we can do this. Why? Because we exist in two opposite systems. One is opposite to the other, and so we could be under the system of Klipa and under the system of Kedusha, and then we can inspect one through the other, and then we can choose between them and see how we can be incorporated with both forces. And before you enter spirituality, you're only under this system of the Klipa, so we can't avoid its control and examine objectively who we are, and in what way we decide, and what motivates us, nothing.

Meaning, until a person goes out to spirituality, he can't make any free choice.

Student: And the records?

M. Laitman: And all of the free actions of choice, they begin from the barrier upwards. And we, existing below the barrier, we're like beasts, we can't do any free action. But because we're under a single system rather than two, then we think we are truly free, because this is the only thing that's happening in us.

To know if you're free or not, you have to know between this and that, you understand? You need two systems to understand whether you're free or not. If you're only under a single influence, you can't tell the difference. Take a baby, put him, let him live in some labor camp his entire life. He will not understand there's anything outside. He'll just think that's life, and that's freedom, and that's it. So, is it freedom or not? It's a question. Same with us. Meaning, one who doesn't exit to spirituality — that's simply why we call it a beast, because he's being guided in a way that is forced from above.

Student: But indifferent?

M. Laitman: It's not indifferent.

Student: Independent?

M. Laitman: Not dependent, maybe, yeah, that's correct. Independent is the most accurate. Yes, who wanted to ask?

Question (Petah Tikva Center): (22:25) Between the point of the heart and the barrier, do you feel something, or are you completely disconnected?

M. Laitman: Between the point in the heart and the barrier, you begin to feel spirituality, but not in a clear way, in a far way. Meaning that you don't discern anything in an absolute way; you can't see, but you have some remote connection.

Student: After how much time is that?

M. Laitman: After how long? If you do the work within ten minutes, it'll be ten minutes. If you do it in ten years, it'll be ten years. What do you mean, how long? You want to say this: what do I need to do to move from here, from here, yes, the time of preparation, until the barrier?

What do I need to do? Give me the plan — one, two, three, I'll do it, and I'm done, and then tomorrow I'm there. So what you need to do is, despite all the disruptions you are given in this world, to get yourself accustomed to thinking that you are in direct connection with the Creator. Have you read "There Is None Else Besides Him," the article from Shamati? Look, there are a few things. You all have the Kabbalah for Beginners book?

Student: Yes.

M. Laitman: So you should read. You should read “The matter of spiritual attainment,” the chapter of spiritual attainment. There you'll find the matter of divinity in exile, page 81. Also, page 83 is the reason for heaviness in the work. In short, look, this book is just — you have to put it through your ears and into yourself. You read? If you read, then I have nothing to add. Meaning, if you will be able to take all the incidents you have in life and orient them in such a way that they come directly from the Creator, and you have no contradiction about that, but every day, every moment, right now — not that you're saying this about the past — this means you've reached a state where you can begin to know Him tangibly beyond the barrier.

Question (Petah Tikva Center): (25:30) If everyone is from the same soul, then there's…

M. Laitman: There is no more than the soul we call Adam HaRishon.

Student: What?

M. Laitman: There's nothing more than the single soul called Adam HaRishon.

Student: And we have to bring everything to correction, our whole world to correction?

M. Laitman: Not the whole world — ourselves. You don't need to correct the world. The world's not broken. Only man is broken. What is man? The point in the heart is broken. Everything else in us is not broken. You don't need to fix your character. You don't need to fix your beastly physical body. You don't need to do anything. You just need to work with that point of yearning for spirituality. That's what you need to develop. That's the only thing you need to think about. And from that point, you need to live.

Everything else, leave it. Just let it be. You don't need to touch it at all. If you are a curmudgeon, or you're lustful, or you're lazy, it doesn't matter. Just continue to be where you are. You don't need to correct these qualities at all. Only your connection with godliness is what you need to correct. Only. Everything else has to do with your beastly character, which you don't need to correct. The beast remains a beast.

Question (Petah Tikva Center): (27:01) From the concept that we are all together, specifically from this, we're actually parts of the same soul, or is it not?

M. Laitman: We are parts of the same soul called Adam HaRishon.

Student: Every one of us is a part of it.

M. Laitman: So what's the question?

Student: We don't return to that same essence?

M. Laitman: We return to the exact same form as was before. We assemble exactly the same soul as it was before.

Student: If I return and my friend doesn't return, or is it the other way around?

M. Laitman: Everyone returns. Don't worry. Everyone returns to the same state. No one will not return.

Student: And what stage are we in now?

M. Laitman: What stage you are now — the way you are now.

Student: And what about the whole world?

M. Laitman: Same thing. Are you asking how many souls returned and how many haven't?

Student: No, I'm asking, when will they all come back?

M. Laitman: When will everyone return? When they correct themselves. Let's say in ten thousand years, I don't know. What does it matter? You are you. You're concerned about tomorrow? Think about yourself. This is not related to time. It's related to the recognition of the urgency of the correction.

Question (Petah Tikva Center): (28:30) Yes, but I look at the world in a general way, and the whole world actually has this development in our desire, from the desire of people that was once from food, to…

M. Laitman: I'll tell you. The truth is, if you look at Baal HaSulam, or the Gaon of Vilna, or other Kabbalists, you can read in their books that the last phase before the final correction began in 1990, which is about ten, eleven years ago.

Student: Yes, but for what period?

M. Laitman: It started. We've entered what we call the days of the Messiah. Now the development is happening very fast, very decisive, to put everyone into a state where each and everyone will begin to feel that he needs spiritual ascent; otherwise, he just has no way to exist in this world. How long will it take? That depends on how much we hasten the times. It is said, Israel hastens the times, or above the stars and fortunes, as it's called, above time. Meaning, we could do it in a few months. We could do it in a few years. Or if we do it, God forbid, in the worst way, it could take dozens and dozens of years. But still, the century that we have begun, according to the ordinary non-Hebrew calendar — this will… I think that within the next few years we'll begin to see how reality necessitates us — not us who are already sitting here, but millions of people.

We can also start to sense it through the internet, that millions of people are beginning to feel that point in the heart. It's not that the person needs some awareness or something. We don't rely on the person; the person is just a beast. But when the point in the heart begins to awaken and ascend, then he begins to feel that he needs to bring it back to the root. This is beginning to appear across all nations, and in quite big amounts of people. Now, it doesn't have to happen to everyone. It doesn't have to happen to everyone, because in Adam HaRishon, in the souls, there's also a matter of still, vegetative, animate, speaking. So we're talking about a conscious entrance to spirituality only to those who belong to the speaking degree of Adam HaRishon. The rest enter differently: after them and with them, by joining them, and so forth.

Meaning, not everyone has to sit and study Kabbalah and become great Kabbalists. But because they'll help, because they'll join — all kinds of tasks, all kinds of things, like a beast towards man. So, they will enter as well. And Baal HaSulam writes about it in "The Last Generation"

Student: Also, the nations?

M. Laitman: Of course, the nations. Yes.

Student: So why do I need to work so hard if it comes…?

M. Laitman: You haven't started working. So I don't understand your complaint here. You're complaining that you're working hard for the nations?

Question (Petah Tikva Center): (32:11) So it's the Jews that are… whoever really works.

M. Laitman: Who's working? Those who are working, they feel it as a reward, not as a punishment. What are you talking about? That's one thing. Second thing, it is written that specifically the nations will bring the Jews on their shoulders to Jerusalem, to the Temple Mount. You don't understand the work they'll need to do.

The nations means vessels of reception, the Jews means vessels of bestowal, and the main work is the vessels of reception. So the combination that you're going to have in the end of correction between the nations and the Jews is a very unique combination of future work, and I can't say — we can't go into these calculations, who's coming first, who's afterwards, and why does it work like that. These are things that, for now, it's not up to us to go into these discernments.

For that, you have to see what Partzufim come, are they from the parts of Adam HaRishon, in what way they come together. At the end of the day, in the end of correction, no one will have a feeling that there's no… that there's no wholeness and eternity everywhere. This I promise you. But for now, while you're broken, you can't even see the perfection in midway. And when your eyes will be open, then you will see that even in the middle of it, and in each and every step, there is no memory of some upper action that is not holy — but rather you judge the way you judge, what can you do? We will continue in a week, yes? So within a week, we'll continue a bit more, maybe one more lesson with all of these details, and then we'll move to the next part. And certainly this — which is certainly this inner work of ours, how to rise from below upwards. We'll read a few articles, letters that have to do with that, so you'll get a foundation; just like you've received some knowledge about how things unfolded from below upwards, and how we came to the shattering and to our state. So, you need to have some sort of understanding about the method of rising from our state to the upper world, all right?

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