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

Daily Morning Lesson: November 6, 2026

Part 2: Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

Student: Shalom, friends, hello, friends! We are in the Preface to the Wisdom of Kabbalah. We are in Item 14 in The Preface from the writings of Baal HaSulam, you can find it on the website. We are going to study Items 14 and 15, this lesson is very concentrated, it's 42 minutes. During the lesson we'll gather the main things and in the end we'll discuss what we saw.

Reader: Preface to the Wisdom of Kabbalah, Item 14.

M. Laitman: (01:00) We discussed beforehand that the name of the Creator is The Good That Does Good. And the Kabbalists reach that feeling and they say that this is the highest root that creation emerged from, His desire to do good to His created beings – the nature of the good that does good, this upper force. And from the nature of the good to do good, and He wanted to create someone to give him that benefit, and that someone will feel that benefit. Certainly, on the one hand, He has to create a will to receive; on the other hand, the will to receive that was created is in disparity of form to the Creator, to bestowal. This separation, itself, brings the will to receive to a lower degree that is worse than the will to bestow of the Creator and that determines, this separation determines, that the created being is lesser, inferior. Then, right away with the creation of existence from absence, the will to receive, when the will to receive is created in phase one, there's right away an action of bringing the will to receive to match with the will to bestow of the Creator.

What we learn in all the wisdom of Kabbalah is how that will to receive that was created, how the created being reaches equivalence of form with the thought of creation, To do good to the created beings, to the Creator. That to fulfill this action, the Creator has to do it Himself, and by that, he comes to not be a force that's similar to another force, the will to receive to the will to bestow. Rather, he acquires the thought of creation, which is above that force, it is the root of everything.

Reader: Preface to the Wisdom of Kabbalah, Item 14.

Reading: (03:33) Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

To save the created beings from this titanic separation, the first restriction took place, separating phase four from the rest of the Partzufim [plural of Partzuf] of Kedusha [holiness] so that that great measure of reception remained an empty space devoid of any light, since all the Partzufim of Kedusha emerged with a screen erected in their vessel of Malchut so they would not receive light in this phase four. Then, when the upper light was extended and expanded to the emanated being, this screen rejected it. This is regarded as a striking between the upper light and the screen, which raises reflected light from below upward, clothing the ten Sefirot of the upper light.

M. Laitman: (04:36) Meaning, there is a development on part of the upper light that reaches the desire it created. On behalf of the light, it is abstract light but in order to create the desire, it has to unfold in additional qualities that will be felt in the desire as His quality of bestowal. When it reaches the desire – the desire to receive – it is then felt as the Giver. And to not have separation between the receiver and the Giver, then there is a force connecting them. Which is actually the balancing force, the force of the screen, which is opposite to that will to receive; it's in contrast to its will to receive, the will to receive wants to receive the light, and the screen doesn't let it, doesn't let the light be received in the desire to receive it.

So within the created being, there are two opposite forces formed: one is the attracting force, the pulling force, and one is the rejecting force. Inside the created being, the rejecting force is called Masach, the screen. The attracting force is called the will to receive, and so, from here, the created being has several states. Either he receives with the great pulling force, or he restricts himself, restricted, so it rejects. There's no other actions on behalf of the created being. Other than that, the calculation, the intention over all of those, the intention, what's he doing it for? Possibly, he receives in order to do good to someone, to do good; perhaps he rejects because he feels bad, because he feels shame. Perhaps he restricts because he doesn't want, or he restricts himself, specifically, because he does want, but he's afraid of the humiliation, and the opposite. Meaning all those actions, receiving, rejecting, restricting, they are dependent yet on the intention. What is the cause that obligates?

Reading: (08:12) Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

That part of the light that was rejected and pushed back is called reflected light. As it dresses the upper light, it becomes a vessel for reception of the upper light instead of phase four, since afterward the vessel of Malchut expanded by the measure of reflected light—the rejected light—which rose and dressed the upper light from below upward, and expanded from above downward, too. Thus, the lights were clothed in the vessels within that reflected light.

M. Laitman: (08:55) Meaning that if the light comes and a vessel rejects it, it thereby separates between itself and the direct light, and builds reflected light. Reflected light is the intention, what's he doing it for? So it doesn't no longer matter, he receives or he restricts or rejects, the main thing is that he builds the intention. Meaning who is he, what is the nature of his action? Then this intention becomes the Kli, the vessel and in it, he receives the direct light.

That all his desire exists here below as it was, however, it's just a basis now on which he builds his Kli. Meaning this is the Creator's vessel, and this is the created being's vessel, meaning the deficiency that the created being gives to the Creator. It's the deficiency created by the created being that the Creator created a will to receive. The created being uses the will to receive, however, in order to build his desire to bestow. So, this is a vessel made entirely from reflected light; this is what the created being positions opposite the upper light, meaning a new deficiency. Read again.

Reader: We're starting again from the beginning of 14.

Reading: To save the created beings from this titanic separation,

M. Laitman: Meaning that they are receivers and the Creator is the Bestower, the Giver – how to make them two in the same nature? It's impossible to create that directly, the same nature.

Reading: The first restriction took place, separating phase four from the rest of the Partzufim [plural of Partzuf] of Kedusha [holiness]

M. Laitman: (12:12) This means that a possibility has been made for the created being to not be influenced, not be under the rule of his desire, this is called the secret of the restriction. That the created being can emerge from the control of the pleasure over his desire, stand independently and so from that state determine what he wants. Let's say I succumb to some pleasure. I can't, I can't avoid it, this means that the, I, doesn't exist, the pleasure determines – it comes, I'm done, it doesn't come, I'm in a deficiency for it. Then comes to me some force from somewhere, I don't know what, let's say, and then I'm able to cope with this pleasure. To put some wall between me and it and not be influenced by it, so that is called restriction. Even though I do want, it doesn't erase the desire, it only gives power to cope.

Now, from this, the power of coping, now the created being has the ability to develop; meaning the original Malchut is separated, it no longer controls. And the created being begins to see what are those first nine Sefirot, what are the qualities of the Creator. Is no longer addicted to the pleasure, itself, but rather connects to the qualities that arrive at him. How can I learn from Him who He is? So he raises to the degree of pleasure and deficiency, to above the degree of pleasure and deficiency, he rises to the degree of the qualities themselves. I want to be like Him.

So, there's a will to receive and there's pleasure, pleasure and deficiency. Then there's, here, a restriction and above the restriction, there are qualities of the Creator, which the created being, towards these qualities of the Creator, and opposite these qualities, the created being builds his reflected light. Meaning intentions, that he wants to be like them, the first nine Sefirot. Here is Malchut, also, apparently, opposite the first nine Sefirot but it's not the first nine Sefirot, here. Rather it's the first nine Sefirot as pleasure, as pleasure; and here the first nine Sefirot are as qualities, qualities of the Creator, alright? So I already relate to His character, His personality, who He is, I want to be like Him. Not what comes from Him, and it doesn't matter to me that I enjoy, I relate to the Host, what is He, Himself, and I want to resemble Him. So, here, there's an engagement based on pleasure, that's based on pleasure, and here ,it is based on qualities of, or according to, giving and receiving, well, nevertheless qualities, let's say.

Reading: (16:42) So that that great measure of reception remained an empty space devoid of any light, since all the Partzufim of Kedusha emerged with a screen erected in their vessel of Malchut.

M. Laitman: So what then, the Malchut is never fulfilled, the will to receive is never filled? The will to receive is fulfilled but it is filled in order to bestow; it's no longer the same will to receive, it's no longer the same attitude to it, the same use of it. Therefore it's called that the same Malchut is restricted and is never fulfilled, understood? Because if I fill my stomach with the refreshments in order to bestow to the host, my feeling of the refreshments, of the pleasure, is totally different than receiving pleasures with an intention to enjoy myself. Same desire with the same usage is already disqualified from being in use and it's never there again, after the first restriction, it's never in use like that. This is called that the Malchut of direct light was restricted and it no longer is present in the Partzufim of Kedusha.

Reading: (18:15) Since all the Partzufim of Kedusha emerged with a screen erected in their vessel of Malchut so they would not receive light in this phase four. Then, when the upper light was extended and expanded to the emanated being, this screen rejected it. This is regarded as a striking between the upper light and the screen, which raises reflected light from below upward, clothing the ten Sefirot of the upper light.

That part of the light that was rejected and pushed back is called reflected light. As it dresses the upper light, it becomes a vessel for reception of the upper light instead of phase four, since afterward the vessel of Malchut expanded by the measure of reflected light—the rejected light—which rose and dressed the upper light from below upward, and expanded from above downward, too. Thus, the lights were clothed in the vessels within that reflected light.

M. Laitman: (19:35) Meaning, there is a different relationship here, he restricts himself from using his deficiency to enjoy based on the desire to enjoy – based on the relation to the pleasures that arrive – he restricts that relation and then relates to the host. Wanting to resemble the host, to give pleasure to the host. As much as he can, as much as the host is important to him, he makes the calculation, and accordingly begins to enjoy in his vessels that are intended for pleasure. This is called that the vessel of Malchut expands to receive the light from within and from without, what does that mean? How much he decided in the Rosh, the calculation towards the Host, accordingly he uses his natural vessels. In that, he has a Rosh, which is a relation to the Host, which is opposite to the original vessels, because the head, the Rosh is entirely bestowal, it's a calculation of that, and the vessel that begins to use the pleasures and the deficiencies for pleasures also becomes as a vessel of bestowal because the whole pleasure is now received with an intention in order to bestow, meaning reflected light.

Reading: (21:15) This is the meaning of the Rosh [head] and Guf [body] in each degree. The coupling by striking from the upper light in the screen raises reflected light from below upward and dresses the ten Sefirot of the upper light in the form of the ten Sefirot of the Rosh, meaning the roots of the vessels, since there cannot be actual clothing there.

Subsequently, when Malchut expands with that reflected light from above downward, the reflected light ends and becomes vessels for the upper light. At that time, there is clothing of the lights in the vessels, and this is called the Guf of that degree, that is, complete vessels.

M. Laitman: (22:13) Meaning that this whole new patent of the created being is to manage itself through the coupling of striking, Zivug de Haka’a. The created being feels all of reality within itself, he feels himself within himself. He feels the host, the Creator within himself, outside of him, he cannot sense anything. The giving that the Creator seemingly exists on the outside and gives to him, the relation of the Creator to him, all of that he feels within himself. Meaning, the Creator, the created being, gave the created being these preparations so that the created being, inside the created being, will have all of the data, so as to work with the Giver and the receiver and the relation of the Giver to the receiver, then to develop the relation of the receiver back to the Giver. All of that is happening inside the vessel, inside the will to receive of the created being. And also, when he seemingly bestows to the Creator by enjoying himself, and he feels that the Creator enjoys him, that, too, happens in the created being. So, who is the Creator, it is also a discernment within the created being. Everything happens in the created being therefore, it is not difficult to understand from here that the created being reaches the degree of the Creator, what he feels within himself, who He is. And equalizes with Him, and unifies with Him, because all of these discernments exist within the created being. He never comes out of himself, ever; rather, everything begins and ends within his vessels.

Therefore, not to escape the vessel that was made by the four phases of direct light, this HaVaYaH includes all of creation in it, and everything happens there. Its phase root is the Keter, the Creator, it comes from the phase root comes a development of eight qualities until the Yesod, and after the Yesod, there is a quality of the created being who feels that he is the created being with respect to all of the previous phases in him and they are called the qualities of the Creator, the relation of the Creator. The Keter relates to Malchut through eight phases between them. The Malchut wants to relate back to the Keter, as He does, so she has to, just like the way Keter built it to begin with. She has to restrict that phase and begin to relate to the Keter the way Keter relates to her. Then she builds nine Sefirot of reflected light with respect to the Keter that becomes the Malchut of the reflected light. Then between the Keter and the Malchut, through that connection of eight qualities in between, there is this whole dialogue, the entire connection between the Creator and the created being.

Question (Petah Tikva Center): (26:29) If everything takes place in the created being, so who is he bestowing to? Meaning, also Keter eventually is in the created being, and the vessel, and also Malchut. So who is he bestowing to?

M. Laitman: Who are you talking to now, hmm? You're looking at me now, you don't know who I am.

Student: I'm trying to think?

M. Laitman: So, who did you now turn to?

Student: To you?

M. Laitman: Who's me?

Student: Oh, I don't know.

M. Laitman: Oh, correct, you don't know! Meaning there's a certain image in you, character in you that you think is outside of you, and he relates to you this and that way. You appreciate him like this, you weigh him like that, and then you turn to it, right? Does it exist outside of you, outside your vessel of perception, outside your sensation? No, it exists within your vessels and those vessels, what appears in them is what you're turning to. Meaning, all the friends, and all the world, and everything that exists exists within man, this is why man is called a small world. That also begins from that initial form.

What do we say? There's no Creator without a created being, there's no light without a Kli, because who says that the light exists? How did Kabbalists arrive at saying the upper light expands? Well, expands what? Expands in my vessels, otherwise, how can I say that it expands or how can I call it upper light? There's no such thing that I say about something about something, and it's not from my own vessels. I saw this on a computer: when I'm going to some place to see what's going on there, I ask computer people, and they, what's, what's going on there? And they explained to me, it doesn't happen over there, if you see something on your computer, it already lives there. It's not that you are actually reaching out to some place, rather, what you have in front of you in the computer, it's not there., it's in you, it's in yours, that's it. So, everything happens in the created being's vessel only.

So we just need to rearrange the relationship between these qualities, give them the degree of importance and correct attitude. And understand that all of that exists and happens in the created being. It operates according to some regularity, where there's a connection between all the aspects. What happens in them happens through a different – for a certain process, that ultimately they are balanced,and they are included together, and they're in harmony and perfect balance. Only with respect to the feeling of the created being who feels himself in his reality, there's a seeming, seemingly a process here. In that process the created being has to participate so as to reach the depth of the state, the true state. That everything exists in complete rest under the quality and governance of the upper force only, that the Keter rules everything. When the created being reaches that, and that from Keter through all the qualities and all the way to Malchut and then from Malchut back to Keter, only one quality rules and not all the other qualities that seem to him like that. And that means he achieves balance and a true constant state, this happens throughout the whole Kli and, also in every part of the Kli, even in our universe. It seems to be expanding, growing, it's also a process that appears to us like that. That we see in this form a copy of the qualities that take place in us, that change within us.

Reading: (31:46) Thus, new vessels were made in the Partzufim of Kedusha instead of phase four after the first restriction. They were made of the reflected light of the coupling by striking in the screen.

Indeed, we should understand this reflected light and how it became a vessel of reception, since initially it was but a light that was rejected from reception. Thus, it now serves in an opposite role from its own essence.

M. Laitman: (32:24) How could it be that the forces of rejection and refusal become vessels of reception? But specifically them, right, they become true vessels and what exists as the natural deficiency that was capable of absorbing pleasure turns out to be disqualified for it, not worthy of it. Because against the pleasure, it's in disparity of form, and therefore it neutralizes the pleasure that enters it, fills it right away. As much as that doesn't seem to us like that, we can't understand it because we are in an opposite form to all the true worlds, the true state. But the will to receive to begin with is not intended to receive pleasure, and fill himself, and feel pleasure, and just be a vessel for reception. To begin with, it's created in order to be just the basis of using it in order to bestow, meaning the Creator, when creating the will to receive, meant that the created being will take on, will immediately take on, the opposite form. So what afterwards appears as the shattering, the other side, the evil forces, this world with all the deficiencies and blows we go through, all those things are imaginary, they don't exist in a real sense because the will to receive never functions as a receiver. It cannot be that, it's not qualified for it by the nature of its creation, it's opposite to the light. But only to the extent that the created being recognizes how to build the right relation to it, then the will to receive only shows it the negativity of that and this is what's called, Sitra Achra, other side.

Reading: (34:49) I shall explain that with an allegory from life. Man’s nature is to cherish and favor the quality of bestowal, and to despise and loathe reception from one’s friend. Hence, when one comes to one’s friend’s house and he [the host] invites him for a meal, he [the guest] will decline even if he is very hungry, since in his eyes it is humiliating to receive a gift from his friend.

M. Laitman: (35:25) Because it doesn't exist at the root and the nature is such that the branch must resemble the root, by that, it feels rest, tranquility, balance. There's no more than equivalence with the root. There's no more fundamental tendency in the created being, no more. So, he's willing to do anything just to carry out the equivalence to the root, the connection to the root, to be at the root. Doesn't matter how you call that tendency but it's the fundamental tendency of the created being – the branch wants to resemble the root. So, if there's something that it's facing as pleasure but it appears to be opposite to the root, then he can't, he can't even though he wants the pleasure on the one hand; on the other hand, he can't bypass the lack of identification with the root.

So, a person is willing to kill himself just to not feel shame. He can't calculate anything else above that, that depends on his development. If he's not a man and only on the beastly level, then he carries out his, I, on a beastly level. But if he's on a level of development, he's willing to do everything just that this, I, the equivalence with the root, that is, will remain and we have no choice. This is something that's greater than all the other qualities, tendencies, and forces within us. So, a person could die of hunger but if he's developed to the point that he feels the host more than his deficiency, his hunger, then he won't be able to receive. It doesn't matter if the host is there or not there, it's the inner struggle of the human and he'll die of hunger and won't take it.

Reading: (37:54) Yet, when his friend sufficiently implores him until it is clear that he would do his friend a big favor by eating, he agrees to eat as he no longer feels that he is receiving a gift and that his friend is the giver. On the contrary, he [the guest] is the giver, doing his friend a favor by receiving this good from him.

Thus, you find that although hunger and appetite are vessels of reception designated for eating, and that person had sufficient hunger and appetite to receive his friend’s meal, he still could not taste a thing due to the shame. Yet, as his friend implored him and he rejected him, new vessels for eating began to form in him, since the power of his friend’s pleading and the power of his own rejection, as they accumulated, finally added up to a sufficient amount that turned the measure of reception into a measure of bestowal.

In the end, he saw that by eating, he would do a big favor and bring great contentment to his friend. In that state, new vessels of reception to receive his friend’s meal were born in him. Now it is considered that his power of rejection has become the essential vessel in which to receive the meal, and not the hunger and appetite, although they are actually the usual vessels of reception.

M. Laitman: (39:53) How could it be that from wanting to receive and enjoy – meaning the egoistic force of receiving –and along with it I have another egoistic force, which is that I feel shame if I do receive. These two very egoistic forces: my self-respect on the one hand and the will to receive on the other hand, that's what a person has, we don't have anything but that. How does that collision of them within me create an opposite force, the force of giving, you hear? This is something that didn't exist in their nature, in their nature existed only how to fill myself with self-respect and pleasure. From colliding, from that collision between them, specifically, I begin to suddenly feel the Host, that He gives to me, that He bestows to me. That He has a quality of giving that I wasn't even thinking about it as something that exists, I didn't care much about that, I didn't feel this thing exists in reality. I begin to feel some appreciation to that giving; I begin to want to be connected to it, to want it, to resemble it. Afterwards, I let go of these two tendencies, these initial qualities – the will to receive and self-respect, and both egoistic – on top of them, I build a relation to giving, and specifically giving only. These qualities exist, both of them, yes or no, doesn't matter to me because the main thing becomes the giving. Then I enter that quality of the Host, and I want to be Him, like Him, and that's it. So, how does that take place, that from these two egoistic tendencies and the collision between them that I won't be able to fill myself with pleasures because my self-respect won't let me? I can't erase my self-respect and do something about that and about the fulfillment of pleasures. How do these two very egoistic forces suddenly create something opposite to them, how does that happen? Because the contrast between them gives me a certain image of the host that otherwise I wouldn't feel. How can I feel it? Bestowal, giving, where will I feel such a thing and understand that it exists? I feel that someone's giving, that I feel that I'm important.

___________________________

Reader: The lesson is still here from the upper light and now let's have a workshop where we repeat what we heard from Rav. During this go-around between us, let's pray that when we repeat Rav's words, they will bring us light that will reform us and lift us to qualities as he has. So let's have a workshop: what did we hear in the lesson? Please, five minutes.

*******************End of Lesson***************

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