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

Daily Morning Lesson: August 16, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #90.

Reader: Helo everyone, we are reading from the writings of Baal HaSulam, first volume, page 7, item 7, in Hebrew, second column. Again, reading item 90. Well, we had an amazing lesson right now, there were many discernments related to the greatness of the Creator, and now we have an opportunity, all of us together, to get the greatness of the Creator directly from Rav, to draw the reforming light through the study of TES together with Rav. I'd like to read a short excerpt from the lesson:

Reading: (00:40) What does it mean? Until the Lord your God, until all the qualities of the person will be equivalent to the need for — this is called "Return, O Israel, unto the Lord your God," those who are Yashar El. Then we have to reach a state where each and every desire from which his soul is incorporated, he brings it back to the Creator. That is, he acquires the screen and works with this desire, with the intention in order to bestow.

Reader: This is exactly what we will study today in the lesson with Rav. We have the ordinary qualities of our nature, and we have the qualities of the Creator. This is a complete, closed system, and we have to build an additional system of intentions. There we have equivalence of form, there we build our entire vessel, until we have the complete abundance and light, the NRNHY. So, let's do it, let's start.

Reader: We'll just open in our book, we are in item seven, we're in "The Inner Light," starting with the desire, with the words, "and the way that our sages have said," and the desire that our sages said, this is where we're starting this part, oh, in the lesson, yes.

Reader: We are reading in the second column with the desire.

Reading: (02:25) It is as our sages said, that with an important person, she gave the money of the Kiddushin, and he says, "You are sanctified to me." This one is sanctified, and even though it says in the Torah that he gave it in her hand, that the husband must give the money of the Kiddushin, the sanctification, nevertheless, since he's an important person, he receives pleasure from her, and this counts as actual giving.

M. Laitman: (02:58) Meaning, it's not the act itself that speaks of the quality of the action that's happening here, but rather only the intention. Malchut begins to understand that — how can she correct herself? After all, the Creator gives everything anyway. I receive nevertheless. There's no other way. I am the desire to receive, existence from absence, which cannot be changed. He is the supplier of pleasure, which cannot be changed. He can't be where He'll be the supplier and receiver, and I'm the supplier, and I'm the receiver. There's no such thing in reality. Rather, He gives, and I receive. But when I decide that it's not this action that's important itself, but rather the intention in the action, then by that, I go above the action in what we call faith above reason. And I feel myself as the owner of the act, even though I'm just the one who owns the intention. And it's simple. Where now everything is in my hands, as if I'm coming and I'm summarizing things with the Creator. What is the Creator's intention? To do good to His created beings, right? To do good to His created beings. He performs an action, the action of the Good That Does Good. It is executed, and towards us, it is felt as light that comes to us. This begets in me a desire. After this desire, I develop the intention, just like in Him, and this intention I address to Him. It turns out that with my intention, I give Him, and with His intention, He gives me. We're not taking into consideration altogether the light and the desire — they are nature. There's no point in taking that into consideration, in the nature itself. Hence, there's no… you can't overdo it or do too little here. Rather, we work with nature, with all that's possible, we take it as means in order to develop relations between us. That's the entire correction. Meaning, all our work is only with the intention. And the desires to open, to close, to use more or less, only the intention should determine that. And desires are always the same desires; you can't change them, and the lights, the pleasures that come to the basic desires are the same pleasures, but above the desire that I develop the intention, that's why I have vessels and additional life. From light to desire comes only Nefesh of Nefesh, we should call it; it's just a little bit of life. You can't even say — we just like to say Nefesh, or Nefesh of Nefesh — that's not altogether that light of NRNHY that is revealed in the intention. Because the light of adhesion is revealed in the intention. And here, the light of nature is revealed, the light of the beast that needs to live, where it simply receives and enjoys without any connection to the intention. That's why the entire wisdom of Kabbalah talks only about intentions, and there's no action on its own that can be qualified or disqualified, but rather only in relation to the intention upon it, the intention upon which it rides.

Question (Petah Tikva Center): (07:23) According to the principle None Else Besides Him, does the intention also come from the Creator, or does that come from the created being?

M. Laitman: The intention comes from the Creator certainly; from the light, according to your request. The entire connection between a person and the Creator is only in order to build the intentions within the person. Because without the need for the intention, I'm connected to the Creator like a beast. He manages me, He revives me, He's just like animals, just like all of creation. My appeal to the Creator and my expectation to receive something from Him is only in relation to the intentions. The reforming light brings me intentions. What does it mean to correct the desire, the intention upon the desires, from egoistic to giving. I have no connection with the Creator if it's not by intention. I can scream till tomorrow, my entire life I can cry out and pray. He doesn't hear anything. He hears only one thing: we're asking to correct the intentions or not. Only for that. Hence, until a person understands what he needs to really ask from the light, that's considered, "I wish you would leave Me and keep My Torah, because the light in it reforms." Leave Me means don't ask anything besides the intention from Me. When you ask for the right intention, then you will receive help, and that's considered that you keep My Torah, that principle, the reforming light, but nothing besides that. Don't ask anything good from Me. The bad that is revealed you can invert to good through the intention. And for the good, not so that you will have good from this. So if you can control it with the right intention, then you will feel by this yourself good in a spiritual degree. In a corporeal degree, you won't feel yourself ever good. You will never be satisfied or satiated on the corporeal degree. If you want to be satiated, please, the spiritual degree. And how do you rise to it? Acquire the intention upon the desires that are revealed.

Question (Petah Tikva Center): (10:12) If we say that in the spiritual world a person becomes free, where is a person's free participation of a person?

M. Laitman: Freedom? Where did you hear freedom in what you're trying to do? What do you think?

Student: No, no, I'm saying…

M. Laitman: Well, freedom is only where you can find a place where you can demand the correction for the intention. Freedom is not like you're a beast that's developing, where you have no control over any action, or the pace of life, or anything. In the spiritual life, freedom is hastening development towards the goal in stages that are defined in advance, towards a goal that's defined in advance. The freedom is in hastening development only, by the environment, which you also find in a necessary manner. But when you found it, you begin to build it for yourself. That's all. That's the entire choice. And you have nothing more than this. The freedom that you will feel, you'll say, oh, is this called freedom? I don't feel it as freedom. I thought freedom is I can do whatever I feel like, and what? Rather, when you start to use it correctly through this kind of very small thing, to just find how to advance a little more; but when you activate your labor and your energy towards advancing more, from your pressure the spiritual world opens up for you, and there you are free.

Question (Petah Tikva Center): (12:05) I don't understand how it's possible to ask for the intention when you come to ask. When you come to ask, you have to have an intention what you're asking for. How does it work out? You come from a point that you're not in to begin with.

M. Laitman: You're a contractor. I think you're an architect or a contractor. So you know that we start from the foundation, from below, upwards, stage after stage. In spirituality, it's the opposite. In Shamati, there's also… I heard there's also buildings that now they're starting from the last floor, actually. Every building is like that on purpose? But not…

Student: You have to, the foundation has to hold the upper floor, the top floor.

M. Laitman: Okay, so on purpose. So, also we have it like that. So you're asking how could it be, or how could it be according to the order? You're also working according to the order. I thought the building was built from below. You're saying no, I first need to know what's above, and there, and then…Exactly, exactly. Go above reason upon your action, and then you will see within reason what precisely is happening. Only in corporeality you know how to build all the calculations from the last floor to the first floor. And in corporeality, it's clear. You have formulas, you have all kinds, all the details, all the data. And in spirituality, it's considered building a Kli in faith above reason. It's also a calculation, a very precise calculation, but we need to know it. But they're truly defined stages. No, no, no. We will move forward. Altogether, we're off the topic. Yes, and where are we? And it's found?

Reader: Continuing from the word "receiving."

RABASH: (14:11) Thus, receiving in order to bestow is giving and not receiving.

M. Laitman: That's what Malchut of Ein Sof decides. She understands that although she is reception within a desire, this is reception, but according to her intention, it will be giving.

Reading: (14:31) Because, therefore, an important person who receives money from her, it is as though he gives her money, as it is written in the Torah, and he gives it in her hand, because he receives only in order to bestow contentment upon the woman, so she would become respected by his reception.

M. Laitman: (14:54) Meaning, we have a possibility, although by nature He gives and I receive, and we cannot change that — that's nature — we can define above that, relations between us. Like a baby, like a little child, he doesn't feel that he's receiving something from his mother; he demands. How? What audacity, how is he demanding? Because she loves him, he feels himself belonging to her, so he demands, and it's not called reception. That's not called reception. To the extent in which he receives independence, feels himself independent, starts to be ashamed, even from his mother, because you came out of her authority, then that's it. Now you're already outside of her, now you need to somewhat complete this gap. So, there is a possibility of rising above light and desire to the intentions of love towards one another. On the side of the Creator, everything is ready; He loves, and gives, and in practice He gives. On the side of man, he receives and remains as a receiver, but with the intention, if he uses reception like giving, he changes completely the entire quality of the action, and they become adhered and equal. This example is a very principal example, yes, in all of the wisdom of Kabbalah. That if we didn't have the possibility to work with intentions, we would remain at the degree of the beast. The difference between a person, an Adam, and a beast, is that an Adam rises with his intention from receiving to bestowing. And who is called Adam? One who develops the intention in order to bestow to the Creator. One who has the intention in order to receive remains a beast, or even worse than a beast, because a beast doesn't have an intention. If we have here light, and here desire, and the light fills the desire in a simple way, this is Behemah, beast, or animal. If the light fills the desire, and in the desire there's, besides the desire also the intention for himself, yes, this is already ego, and we need to change then the intention, and this is already correction. And with this we will conclude.

Kabala Medya

Kabala Medya

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Günlük Dersler18 серп 2026 р.(Morning)Part 1 Rabash. What Are “Blessing” and “Curse” in the Work?. 27 (1987) (06.10.2002)

Part 1 Rabash. What Are “Blessing” and “Curse” in the Work?. 27 (1987) (06.10.2002)

Rabash. What Are “Blessing” and “Curse” in the Work?. 27 (1987) (06.10.2002)

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Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Günlük Dersler18 серп 2026 р.(Morning)
Part 1 Rabash. What Are “Blessing” and “Curse” in the Work?. 27 (1987) (06.10.2002)

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Sıkı durun

Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır