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

Daily Morning Lesson: September 18, 2026

Part 2: Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

Reader: Hello, everyone! We gathered, here now, to study The Preface to the Wisdom of Kabbalah. Today, we will study a very, very important lesson, a very fundamental lesson of Preface. This is a lesson about the four phases of direct light, where we're going to go over all the items. Let's study now together with Rav these four phases, he gives a very detailed explanation about every single phase. And what we want to do immediately at the end of the recorded lesson, we will want together, all of us, to build the four phases of direct light. To learn together between the friends the four phases of direct light, so now each of us, during the lesson, writes down one, two discernments about each phase. At the end of the recorded lesson, we will study together, and write together the four phases of direct light, and from there move to questions and answers. Let's start with the recorded lesson.

Reader: We're reading in the article, The Preface to the Wisdom of Kabbalah, we are in Item Number five. Again, The Preface to the Wisdom of Kabbalah, we are in Item five.

Reading: (01:33) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

5) Hence, the four phases in the name HaVaYaH, called Hochma, Bina, Tifferet, Malchut, are required.

M. Laitman: Why do, why is it needed? He says that the light comes from His essence by the raw desire called existence from absence. And this desire hasn't been, is not yet a created being, how does it become a created being? So, he says that the expansion of it and the light of the light in its departure qualifies the Kli for its purpose, what does it mean? That from the Kli, there is a longing for that light. So there has to be a series of actions of the light on the desire it created existence from absence. So, this desire begins to long for the light, and the form of the longing determines the shape of the Kli; and therefore, it requires four stages, it's not that these stages are known in advance. Once it happens, we know because this is something we attain and see that this is how it works. That there are four stages called Yod Hey Vav Hey, by which the Kli is formed.

And in each and every desire that appears in us, even in this world, doesn't matter in what incident, we have to believe, we still don't know and feel, we have to ultimately reveal it. But we should at least believe, we should have this understanding, that if I have any desire, it appears as the fourth degree from the light that worked on me to reveal this desire. And what does it want from me, that's already a question. How does it want, how does He want me to respond to it, to respond to the desire created in me? But certainly, there is no desire if not through four actions of the light coming from His essence, you understand? Doesn't matter what desire, it all comes from the light; what's important is how we respond to it, how should we respond? That the action in return will be to reach the quality of the root, the tip of the Yud.

Reading: (04:00) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

Phase one, called Hochma, is indeed the whole of the emanated being, light and vessel. In it is the great will to receive with all the light included in it, called “light of Hochma” or “light of Haya,” as it is all the light of Hayim [life] in the emanated being, dressed in its vessel. However, this phase one is regarded as all light, and the vessel in it is barely noticeable as it is mingled with the light and annulled in it as a candle in a torch.

M. Laitman: Meaning, the light that builds the Kli, builds the Kli exactly suitable to it, it controls this Kli – phase one, by building it and fulfilling it. Meaning, the vessel in phase one is exactly compatible for the light in its size. And it's opposite to the light in that that's how the Creator created it, the light created it. And the desire in phase one, the created being, is the only desire that the light created, all the rest are results of the presence of the light in that desire. Phase one is the only thing that emerged from phase root, Keter built phase one. What happens then is that phase one begins to be impressed by the light that's in it, then it goes through all kinds of metamorphosis, and changes, and whatnot. But, ultimately, on behalf of the light, only one form emerges, phase one.

Reading: (05:57) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

Following it comes phase two, since at its end…

M. Laitman: The Kli, after phase one, we are talking about what happens in terms of the desire.

Reader: The vessel of Hochma intensifies in equivalence of form with the upper light in it. This means that a desire to bestow upon the Emanator awakens in it, according to the nature of the light within it, which is entirely to bestow.

Then, using this desire that has awakened in it, a new light extends to it from the Emanator, called “light of Hassadim.” As a result, it becomes almost entirely separated from the light of Hochma that the Emanator imprinted in it, since the light of Hochma can only be received in its own vessel—a desire to receive that has grown to its fullest measure.

Thus, the light and vessel in phase two are utterly different from those in phase one, since the vessel in it is the desire to bestow. The light within it is considered light of Hassadim, a light that stems from the adhesion of the emanated being in the Emanator, as the desire to bestow causes it equivalence of form with the Emanator, and in spirituality, equivalence of form is adhesion.

M. Laitman: Meaning, from the action of the desire in the will to receive – the will to receive wants to resemble the light – this is simply an outcome of the action of the light inside the will to receive. The light, as a bestower bestows, influences the will to receive in such a way that it makes it similar to it. This is the quality of the greater One, to imprint his form in the lower one, the smaller one. And so the vessel longs to be like the light. Can it do that, can it bestow or not, it wants to, but can it? No, what does it mean, the vessel in phase two that wants to bestow? If the Creator created a desire to enjoy, a desire to receive, so what does it mean that it wants to bestow, wants to enjoy bestowing? What is Bina, phase two opposite to phase one, what has changed? What changed is not the desire, itself, in its essence, what changed is what it enjoys, what it's enjoying. First, it enjoyed the way the light created it by feeling the light within it, now it's enjoying, it's enjoying though. But by feeling that it wants to resemble the light, the pleasure remains pleasure but its shape has been changed. First, I enjoyed that there is something inside of me; now I enjoy something being inside Him but I enjoy. And from feeling joy, from determining that there is something in Him, that means my desire is now greater, because I participate in that, I determine what I'm going to enjoy. Meaning, the matter of the will to enjoy remains. Phase two, we say, is a will to bestow, this will to bestow enjoys, otherwise, there'll be nothing to talk about. Well, think about it, this is a bit concealed but still worthwhile to touch it.

Reading: (10:41) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

Next follows phase three,

M. Laitman: Meaning, it is not sufficient that it wants to resemble the light and to feel that it wants to give and thus enjoy. But rather another deficiency now appears, this deficiency that now it resembles the light. How from resembling the light, how is that not enough, what else can be missing here?

Reading: (11:28) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

since once the light in the emanated being has diminished into light of Hassadim without any Hochma, and it is known that light of Hochma is the essence of the emanated being, hence, at the end of phase two, it awakened and drew into it a measure of light of Hochma to shine within its light of Hassadim. This awakening re-extended a certain measure of the will to receive, which forms a new vessel called phase three, or Tifferet. And the light in it is called “light of Hassadim in illumination of Hochma,” since the majority of this light is light of Hassadim, and its lesser part is light of Hochma.

M. Laitman: It's not clear what it's lacking, suddenly, it felt that it can't live without Hochma after it's all similar to the Creator, so? After it became similar to the Creator, perhaps it felt that if it's similar to the Creator, if it's the bestower, if it wants to bestow to the Creator, how can it bestow to the Creator? It can bestow to the Creator by receiving from Him because the upper one wants to give, so he goes back to receiving. Meaning in phase three, once again, the same desire of phase one reawakens, it goes back to the desire the Creator created in him because he wants to fulfill what the Creator created in him. But already of his own accord, meaning in phase two, he becomes similar to the root, to the Keter; in phase three, he becomes similar to Hochma. But he becomes similar to Keter in Behina Bet, phase two, and he becomes similar to Hochma in phase three.

Just as the Creator, Keter, created the will to receive in phase one, similarly, the created being, similar to Keter in phase two, creates the will to receive in phase three, similar to phase one –repeating the actions of the Creator. And what does he get from repeating the action of the Creator? Then, he begins to understand from that who and what is the Creator, right, From Your actions, we know You. He did the same action, he began to feel to what extent is… to what is the degree of one who performs the action of creation. Then?

Reading: (14:48) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

Following it came phase four, since the vessel of phase three, too, awakened at its end to draw the complete light of Hochma, as it was in phase one. Thus, this awakening is considered “craving” in the measure of the will to receive in phase one and exceeds it

M. Laitman: This is very important, and it was in addition, he begins to feel pleasure that exists in the Creator from creating the Kli and fulfilling it, this is called, In addition. He did the same action like, let's say, the host that gives the delights to someone, he begins to feel how fulfilling that is, how endless that is, how high that is, how fulfilling and enjoyable that is to give. Before that, he didn't know that it's such a huge thing, and this is called, An in addition to it. That there is something more than just the Kli that was created and the light that fulfills it.

Reading: (16:01) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

since now it has already been separated from that light, as the light of Hochma is no longer clothed in it but craves it. Thus, the form of the will to receive has been fully determined, since the vessel is determined following the expansion of the light and its departure from there. Later, when it returns, it will receive the light once more. It turns out that the vessel precedes the light, and this is why this phase four is considered the completion of the vessel, and it is called Malchut [kingship].

M. Laitman: The light that exists in phase one wasn't fully revealed in phase one, and only now it is revealed in phase four, what's revealed in phase four? In phase four, what's revealed is the relation to the light, he discovered who is the light and who is the vessel from the Emanator. This is called that now he has craving, longing for the light of Hochma. This craving is what did not exist and couldn't come from the side of the light, itself. It has been developed from the side of the created being. Well, these are profound things, what can you do, as much as we understand, we understand.

Question (Petah Tikva Center): (17:53) Baal HaSulam, when he speaks about Bina, he relates it to the Hassadim. But there's places where he writes that the light of, the essence of Bina is the light of Hochma. What does he mean when he says that, that the essence of Bina is the light of Hochma?

M. Laitman: Bina is the essence of Hochma, it is written, meaning that you cannot make actions of Hesed, of Hassadim, mercy, if you don't base them on Hochma. What makes you Hesed, mercy, what do you have to give? If you have Hochma, and you say, I don't want this Hochma, then you can see you're in Hassadim. I don't need anything in the world, says one who's delighted in mercy. You know what exists in the world that you say, I don't want anything? If I have everything there is in the world, if it's all mine, and above that I say, I don't want anything, take it away from me, that means I'm delighted in mercy. But if I have nothing, how can I be delighted in mercy? Even though we have a different example with the delighted in mercy who lives in the woods. And he's asked, can you give a shirt, this can help the king's daughter and the sages told her that if she will be wearing a shirt of the ones who's delighted in mercy, she will heal. This is a hint about Malchut, that by this correction she can heal. She is the king's daughter, the king means Keter, the daughter of the king means Malchut, and she is terminally ill. And if she will attain the clothing of delighted in mercy, she can heal, this is what the story is really about. So he says, the delighted in mercy person says, I would happily give, but I have no shirt, I don't have any clothing. Because he doesn't feel that it's his clothing, I don't have it, it's me. If this king's daughter truly wants to receive that as clothing, and will come through her work and her labor, she can reveal that it's possible to receive what is in him as a clothing over herself, and thereby heal and continue the work, meaning reach adhesion. So, what did I want to say? Bina is the essence of Hochma, meaning, inside it there is Hochma, will to receive, a phase one, which clothes itself with an external shape of bestowal, it can't be otherwise.

Question (Petah Tikva Center): (21:02) They say that the four phases of direct light exist in everything in reality, what does that mean?

M. Laitman: The four phases of direct light exist in everything in reality, what is reality? There's reality and there's reality – our reality, which is called the imaginary reality, it's not real, it has no connection to the source, it appears to exis, it appears to us. So, there's four phases there? Desires, no. No, there's no contact with the light, we don't reveal that; the reality we're talking about, or that Kabbalists are talking about, is a reality that begins from spiritual desires towards the Creator. There, yes, if it's towards the Creator, He exists in the beginning, I'm in the end, and in reflected light, I'm in the beginning and He's at the end. So, we're talking about desires that are desires for Him. Meaning, it’s already on the ladder of degrees. Whereas here in this world, when I gave some desire, it’s good to say that it’s connected to the Creator, that He invites this desire in me, accordingly I should respond; this is called the work of preparation. It’s like kids are given some games, demos. They can take them and brake them, and learn from it. But it’s not that there are truly four phases there, and the light works within there until it reaches my desire.

You could ask, so still, if I feel that this exists towards me, it still exists somehow, it exists in the form called imaginary reality, so, it exists or not? Yes, it exists in my imagination, and then, as long as imagination exists, it exists. What is that imagination, what is the vessel of imagination? The vessel of imagination is what we call the five senses but it’s just senses. It’s like Keter, Hochma, Zeir Anpin, Malchut, the matter is there within? Yes, the matter that wants to enjoy – does it exist or is imaginary? No, this is matter that does exist in my imagination. Does it belong to the Creator? No. Does it come as a result of the Creator? No. No, as a result of Him is already on the ladder of degrees, so, are we on the ladder of degrees right now or not? No. So this reality belongs to the Creator, did He created or not? No. It’s a kind of a copy, we exist as a copy of the last degree of spirituality. It doesn’t exist in spirituality, why? Just like the Creator begins the creation from the light, from His essence, and relates from that degree that we don’t attain towards all creation from above downward. Likewise we emerge from all of creation, from the lowest degree, detached from all of creation with our essence – just like there is His essence from above and everything comes from Him – similarly we exist with our own essence here below, and from this state, we can enter creation, which is the ladder of degrees. But the Creator is above the ladder of degrees, and we are below the ladder of degrees. He doesn’t depend on those degrees, and we are not dependent when we are not connected to them.

Question (Petah Tikva Center): (25:47) You said that the phase three wanted to resemble the Creator…So why does she take just a little bit of Hochma and and not half-half of Hochma and Hassadim? Why does she need to take just a little if she wants to resemble the Creator?

M. Laitman: To resemble means I become similar.

Student: So, why just a little Hochma and some for the light of Hassadim?

M. Laitman: No, it’s called a little bit, but she goes back to the same desire to receive as in phase one. Mr. Reader, you are in an imaginary reality! Go ahead.

Reading: (26:40) Baal HaSulam. Preface to the Wisdom of Kabbalah. #5

Next follows phase three, since once the light in the emanated being has diminished into light of Hassadim without any Hochma, and it is known that light of Hochma is the essence of the emanated being, hence, at the end of phase two, it awakened and drew into it a measure of light of Hochma to shine within its light of Hassadim. This awakening re-extended a certain measure of the will to receive, which forms a new vessel called phase three, or Tifferet. And the light in it is called “light of Hassadim in illumination of Hochma,” since the majority of this light is light of Hassadim, and its lesser part is light of Hochma.

M. Laitman: The fact that in the vessel, the main part is the light of Hassadim, and a bit of it is the light of Hochma. It doesn't mean it takes a little bit of Hochma, it takes all of it. All of the desire that existed in phase one returns in phase three.

Question (Petah Tikva Center): (27:54) So what does that mean?

M. Laitman: It means relatively in phase three, in phase three there's all of the light of Hassadim from phase two, which continues all of the light of Hochma in phase one. But because phase two determines that she wants to do this for the sake of bestowal, therefore it means that phase one is small in it. It is mostly Hassadim and little of Hochma.

Question (Petah Tikva Center): (28:29) What does it mean that the essence of the vitality of the emanated? Meaning, he took this to have a little bit of fuel, so what here is the idea, what's so special about this phase?

M. Laitman: What's special about this phase is that the emanation realizes that the light of Hochma is its light of life. And in order to bestow anything, it has to enjoy, do you understand or not? If you wish to do good to your mother, you take what she prepared for you, you eat it, let's say, or receive it. And you show her what pleasure you are getting, by that you give her pleasure, right? When the created being does that, he feels what pleasure he awakens in the Creator because he does that from equalizing his form with the Creator, first in phase two. So then he understands what it means to bestow, From Your actions, we know You. But how can he make an action of giving towards the Creator? By enjoying so that the Creator enjoys, and for that he has to feel what it means to bestow to the Creator.

You have no way to come out of yourself and get into Him, you have the option to do the same action as He does. But you have to enjoy it, that's what I want to say, you have to enjoy it – without enjoying it, you're not going to give Him any pleasure. And without aiming to give Him pleasure, it'll be a Klipa, so there has to be Bina now first. For us, this is called first acquiring faith above reason, and then going into your reason.

Question (Petah Tikva Center): (30:41) It seems here that to begin with, this process all took place inevitably in order to draw a little bit of light for the light of life?

M. Laitman: All of the processes are inevitable, they're obligated.

Student: But this discernment of the consequence of the light that was received?

M. Laitman: Everything comes as a result of the light working in the Kli, just point blank. There's nothing on the path that comes from some unpredictable decision, there's no such thing in spirituality – in general, in creation. How can you say there is something that is not in the light that expands from His essence? It can't be that such a thing exists, where else would it come from? There is some other space from which other qualities come? If there is a source from which all creation emerges, then that's it, it determines everything. No, something new was created, what's new? Where from, how? That nothing existed before, nothing existed before to shape it? It can't be. There's no, it doesn't make any sense.

Student: It's hard to grasp the independence of the created being altogether?

M. Laitman: There is no independence for the created being. It's not hard to get. There's just no independence.

Student: But when there's no independence, there's no created being. So it's not something that's separated?

M. Laitman: Correct.

Student: So, how do we look at it?

M. Laitman: We look at it now, and we have an illusion of independence, we need to get rid of that.

Student: So is it a created being or not a created being?

M. Laitman: There was a creation of an illusion of independence.

Student: But the matter of separation from the Creator, seemingly, yes? It seems like it's a created being, that's the created being. It's not separated from the Creator, it's not a created being?

M. Laitman: What do you mean, not separate, it feels that. We're not talking with respect to the Creator but with respect to the created being. From his attainment.

Reading: (33:09) Baal HaSulam. Preface to the Wisdom of Kabbalah. #6

6) These four above discernments are the ten Sefirot discerned in each emanated being and each created being, both in the whole, which are the four worlds, and even in the smallest element in reality. Phase one is called Hochma or “the world of Atzilut.” Phase two is called Bina or “the world of Beria.” Phase three is called Tifferet or “the world of Yetzira,” and phase four is called Malchut or “the world of Assiya.”

M. Laitman: So, to really understand this in a simple way, we need to see the light created the Kli, phase one. The light is the root, that here, of course, within that root exists the will to receive as existence from absence, and there's no more than phase one, no more. But everything that happens afterwards is that phase one responded to its previous state and became phase two. Phase two responded to its state and became phase three, which responded to its state and became phase four, that's all. And everything ends in phase four, the light went through all these phases and came to the end, what's the end? That phase four is all that the light can bring out of the created being, that's the ending of it all.

So all of reality only contains that system, which in order to reveal itself, it later divides within itself to all kinds of parts; who is being divided, this phase four, this last phase, or all of the other phases? The truth is only phase four, it later divides into root, one, two, three, four. Root, one, two, three are the qualities before it, this will be called the first nine, and she herself is called Malchut. And then in this phase four, there is a state called Ein Sof. Then restriction, then screen, then shattering, and then the end of correction. Well, let's read on and see.

Reading: (36:52) Let us explain the four phases applied in each soul. When the soul extends from Ein Sof and comes into the world of Atzilut, it is phase one of the soul. There, it is still not discerned by that name since the name Neshama [soul] implies that there is some difference between it and the Emanator, and that through that difference, it departed Ein Sof and has been revealed as its own authority.

M. Laitman: He doesn't tell us what is a soul, he doesn't tell us anything. He says these four phases are customary in all the system from above downwards. And these four phases exist in every creature, in every part that we wish to talk about because you can't discuss anything besides the phase four, which is the final one, which is the desire. Before that, there are no desires, we're talking about this as the first three phases, the first three phases, what is that? They come before phase four, so we're not even discussing them. We call them the prior phases, meaning we have phase root, and what exists between the root and phase four. And phase four, which between the root and phase four is the connection, that's the connection between them.

Reading: (38:46) But as long as it does not have a form of a vessel, there is nothing to distinguish it from His self, to merit its own name.

You already know that phase one of the vessel is not considered a vessel at all and is entirely annulled in the light. This is the meaning of what is said about the world of Atzilut that it is complete Godliness, as in “He, His life, and His self are one.” Even the souls of all other living beings, while traversing the world of Atzilut, are regarded as still adhered to His self.

M. Laitman: Meaning, the souls descend from Ein Sof, which corresponds to the root. Ein Sof, Adam Kadmon, Atzilut, Briah, Yetzira, Assiya.

Reading: (40:03) Baal HaSulam. Preface to the Wisdom of Kabbalah. #7

7) This above-mentioned phase two rules in the world of Beria—the vessel of the desire to bestow. Hence, when the soul cascades into the world of Beria and achieves the vessel that is there, it is regarded as Neshama. This means that it has already separated from His self and merits its own name—Neshama. Yet, this is a very refined and fine vessel, as it is in equivalence of form with the Emanator. For this reason, it is regarded as complete spirituality.

8) The above-mentioned phase three rules in the world of Yetzira, containing a little bit of the form of the will to receive. Hence, when the soul cascades into the world of Yetzira and achieves that vessel, it emerges from the spirituality of the Neshama and is then called Ruach. This is because here its vessel is already mixed with some coarseness, meaning the little bit of will to receive that is in it. Yet, it is still considered spiritual because this measure of coarseness is insufficient to completely separate it from His self and merit the name, “body,” which stands in its own right.

9) Phase four rules in the world of Assiya, which is the complete vessel of the great will to receive. Hence, it obtains a completely separated and distinguished body from His self, which stands in its own right.

M. Laitman: The difference between the souls at the roots and the soul, itself, and Ruach and the Guf, the body, is the magnitude of the will to receive, that's it, that's what it says. Until it comes and incarnates into a state to where more will to receive becomes revealed.

Question (Petah Tikva Center): (42:41) What does he right that the cascading from above down, the souls remain adhered to His Self? Why to His, to His Self? We say that His Self you can't even define by name or can't even talk about.

M. Laitman: That's how it's said. You're right, that he uses the word, His essence, not as unattainable. The issue is that – wait, I'll find the words – we cannot attain souls that are, souls that are adhered to His essence. Meaning that haven't yet emerged into their own authority, that the will to receive in them hasn't appeared, yet. And so that's why we say that, that as if they didn't come out of His essence because they're not apparent to us, we can't discern them. Well, that's in the meantime.

Reader: We're continuing with the word "the light in it" in phase nine, in item nine.

Reading: (44:25) Baal HaSulam. Preface to the Wisdom of Kabbalah. #9

The light in it is called Nefesh, indicating that the light is motionless in and of itself. You should know that there is not a single element in reality that is not comprised of the whole ABYA.

10) Thus, you find that this Nefesh, the light of life that is dressed in the body, extends from His very self, existence from existence. As it traverses the four worlds ABYA, it becomes increasingly distant from the light of His face until it comes into its designated vessel, called Guf [body]. This is considered that the vessel has completed its desirable form.

And even if the light in it has so diminished that its origin becomes undetectable, through engagement in Torah and Mitzvot in order to bestow contentment upon the Maker, one refines one’s vessel, called Guf, until it becomes worthy of receiving the great abundance in the full measure included in the thought of creation when He created it. This is why Rabbi Hanania Ben Akashia said, “The Creator wished to refine Israel; hence, He gave them plentiful Torah and Mitzvot.”

M. Laitman: Here, he says, and here, thus you find how this Nefesh, which is the light of life that is clothed in the body. Meaning he's talking about the spirit that exists in this body, meaning the light of Nefesh. How it descends and extends from His essence through the worlds of ABYA, but when it descends it's no longer Nefesh. There it's the degrees of Yechida, Haya, Neshama, Ruach, until it comes to Nefesh. So, we have to understand he's talking about lights and vessels, how they unfold from above and downwards to the lowest place. That afterwards, as he says, by the Torah and Mitzvot, Torah means the light, Mitzvot means the desires that are corrected by the light, by the light the desires are corrected. Then as a result of that he comes to a state of Dvekut. And with this we will conclude this lesson and move to the next part.

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Reader: By the light one corrects one's desires and then as a consequence of that it comes to a state of adhesion. So, we want this to happen in us now, and we want our study to be the engagement in Torah. Meaning for it to bring an illumination from above upon us with upper qualities like the light. Qualities of bestowal and love that will clothe in us, live between us. And raise us up from the imaginary world to the world of truth, to our root. That is why the Kabbalists tell us about what's happening in our upper roots – in order to evoke a desire in us to also ascend through a change in our inner qualities.

So, we are jumping from the imaginary world to the very fundamentals of creation, or the foundations of creation. And it's worthwhile for us to really wear in this, grind into this lesson. Because Rav is telling us all about the four phases of direct light, which is the fundamental process that takes place in the creation of a created being, and everything that follows will be a consequence of it. We learn about how the light expands from His essence and creates a vessel, and everything in this process that happens, that is made, becomes a law that operates in reality, in nature, upon us, within us whether we know it or not. And we are given, as the Kabbalists tell us, to engage in these lofty matters in order to awaken an illumination from there upon us, so that's what we want now. To talk about this together and help one another to establish this picture. And within this talking, within these pictures, and our intellect and our minds, may our hearts start yearning for us to also be rewarded with getting to know, From Your actions, we know You. So that we too will be able to repeat the actions of the light, of bestowal, and get to know Him as living in us, as the operating force within the created being. So now let's engage in that together.