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

Daily Morning Lesson: November 7, 2025

Part 2: Live broadcast with Rav: 

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #5  Twice
 

Reader: Shalom, we are reading from the writings of Baal HaSulam, the Introduction to The Study of the Ten Sefirot, and we continue with Item 5. 

Reading: (00:19) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #5

5) According to the above, you will understand the words of our sages in the Masechet Avot: “Such is the path of Torah: Eat bread with salt, drink little water, sleep on the ground, lead a sorrowful life, and labor in the Torah. If so you do, happy are you; happy in this world and happy in the next world.”

We must ask about their words: How is the wisdom of Torah different from the other teachings in the world, which do not require this self-tormenting and sorrowful life, but the labor itself is enough to acquire those teachings? Even though we labor extensively in the Torah, it is still not enough to acquire the wisdom of the Torah, except through the mortification of bread with salt and a sorrowful life.

The end of the words is even more surprising, as they said, “If so you do, happy are you in this world, and happy are you in the next world.” This is because it is clear that it is possible to be happy in the next world. But in this world, while I torment myself in eating and drinking and sleeping, and I lead a sorrowful life, would it be said about such a life, “happy are you in this world?” Is this the meaning of a happy life in this world? 

M. Laitman: So, this question is understood by us, because according to the conditions of the person and according to the conditions of our lives, it is certainly not possible to say that this life is good, special. So, what exactly is the question? And he continues then, we must ask, in Item 5, we must: 

Reading: (03:18) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #5

M. Laitman: Yes, so we understand the question: How can we say about this world, about this life, that they're the best that can be, or about the life in the world to come? Meaning that I get rid of all the problems, questions, suffering, and so on. So, what kind of life is there in the world to come that we think about that they're so good, right, that's what he says. A happy life in this world – we don't have that, that much we can see – and in the world to come, well, we have to continue. 

Reader: Item 6. 

Reading: (06:33) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #6   

6) However, according to what is explained above, that engagement in the Torah and observing the Mitzvot correctly—under its strict condition to bestow contentment to one’s Maker and not for one’s own pleasure—is impossible to achieve except through great labor and exertion in purifying the body.

The first tactic is to accustom oneself not to receive anything for one’s pleasure, even the permitted and necessary things for the existence of one’s body, such as eating, drinking, sleeping, and other such necessities. In this manner, one will detach oneself completely from any pleasure that comes to him, even in the necessities, in the fulfillment of one’s sustenance, until he leads a sorrowful life in its literal meaning.

Then, after one becomes accustomed to it and his body possesses no desire to receive any pleasure for itself, it is now possible for him to engage in the Torah and keep the Mitzvot in that manner, too, in order to bestow contentment upon his Maker and not at all for his own pleasure.

When one acquires this, he is rewarded with tasting the happy life, filled with delight and pleasure without any blemish of sorrow, which appear in the practice of Torah and Mitzvot Lishma. It is as Rabbi Meir says (Avot 6), “Anyone who engages in the Torah Lishma is granted many things. Moreover, the whole world is worthwhile for him, the secrets of Torah are revealed to him, and he becomes as a flowing spring.”

It is about him that the verse says, “Taste and see that the Lord is good.” One who tastes the flavor of the practice of Torah and Mitzvot Lishma is endowed with seeing the intention of creation, which is to do only good to His creations, as it is the conduct of The Good to do good. Then he rejoices and delights in the number of years of life that the Creator has granted him, and the whole world is worthwhile for him. 

Question (Kyiv 1): (10:07) The first tactic is to accustom oneself not to receive anything for one's pleasure, like eating, drinking, sleeping. How does that bring us closer to spirituality, this tactic? 

M. Laitman: It brings us closer to a situation where we ask, we turn to the Creator; we pray for Him to awaken us, to illuminate upon us with such a light that will make us calm down, you could say, with what we receive. And there won't be any difference for us between receiving more or less, and so forth. That's what we should take away from this.

Question (W Unity): (11:37) This question has always piqued my interest, what's the connection between the ego, against which the person is to work in the form of mortifications, and the ego that's revealed when we're trying to connect it with us? 

M. Laitman: The goal. A person who works inside his ego wants to remain in it, and he needs to feel everything that was prepared for him, for his future. And a person who doesn't try to emerge from his ego will remain in his egoistic desires. 

Student: And it turns out that in principle I can reach that boundary very quickly, when I see that my ego is bothering me. 

M. Laitman: Yes, we'll learn, we'll learn. 

Question (W Turkiye 7): (12:58) How to reconcile these prohibitions and restrictions that Baal HaSulam talks about during the stage of labor and advancement with the idea of happiness? We have to be happy in this world. 

M. Laitman: If we connect to the goal and understand that everything is arranged for us, then we accept what we receive as good. And from that moment on, we never feel anything bad in whatever the Creator sends, in whatever we receive.

Question (Petah Tikva Center): (14:11) I detect a certain process that Baal HaSulam is proposing to us. He says that the first tactic is to accustom oneself not to receive anything for one's pleasure, even in necessary things like eating, drinking, and so on and so forth. Then, after one becomes accustomed to it, it is because there is no desire to receive any pleasure for itself, it is now possible for him to engage in Torah and bestow contentment upon his Maker and then feel the happy life. So, first about the first stage, how can a person accustom himself not to receive anything for one's pleasure. Is this something that is possible to do? 

M. Laitman: No, of course, a person is incapable of that. 

Student: So, how do you get through this first step? 

M. Laitman: We pass through the first stage by understanding that our will to receive is what prevents us from feeling that the Creator treats us well. And so, we expect, we pray for the Creator to remove our will to receive and for us to receive the will to bestow instead of it. 

Student: So, the first stage is like a prayer before prayer? 

M. Laitman: Yes. 

Student: Then, in the second stage, he says that his body possesses no desire to receive any pleasure for itself.

M. Laitman: Yes, that, too. 

Student: How can you reach a state when you wish to receive no desire, no pleasure for yourself? I can't imagine it.

M. Laitman: That is a natural thing. If we're in a process by which we distance ourselves from the will to receive and get closer to the will to bestow. 

Question (Tel Aviv 1): (16:38) If I come to revelation, to illumination through mortifications of the body, sleeping on a hard bed and eating simple food, is that going to take longer? Am I working with the body than through studying? I'm sorry, isn't that a lower type of illumination when I work with the body? 

M. Laitman: I didn't exactly understand what it is that you want. 

Student: If we work in the form of mortifications on the body, we deny ourselves food, it's like what they used to do in the past.

M. Laitman: Yes? 

Student: At the stages of the Talmud, if I remember. What was the difference between the stages of the Talmud and the Mishna? They stopped the matter of mortification and stopping the body, preventing the body from accessing things where they did it differently. So, because the method of mortifying the body takes you to a lower place – because you're working with a beastly body, is it correct? 

M. Laitman: You need to try to get closer to feel that you're receiving pleasures from the Creator in your life, and then your address to Him will follow that path. Do you pray to feel pleasure in what you receive from the Creator? And you don't want to feel any interruption, anything that distances you from the sensation, from the feeling of the Creator. 

Student: You don't have to work on this thing by eating simple food, for example. The method is different?

M. Laitman: Yes. 

Question (Turkiye 1): (19:28) In Item 5, Baal HaSulam writes, eat bread and salt and drink a little bit of water and sleep on the floor and live a sorrowful life. Why do we have to do it? 

M. Laitman: Why, because that’s exactly, exactly that brings us closer to our meeting with the Creator. That’s what we want to feel in what we receive from Him. When we walk in that direction where we meet with our intention.

Question (Florida): (20:18) We were always told that we don’t have to give up anything in this world in order to achieve adhesion with the Creator. But here, I’m hearing that there are mortifications that we have to go through? Are these mortifications serious, should they be taken seriously?

M. Laitman:  There is something in our world that we will need to discover and move, yes.

Reader: (21:02)  Why? Why do I have to restrict my pleasure in this world, instead of simply aiming it correctly at the Creator?

M. Laitman: I don’t understand? 

Reader: I don’t understand, even as he writes, there are pleasures in this world: eating, drinking, sleeping. Why do I have to restrict this form of pleasure instead of simply using it and redirecting it, correctly? 

M. Laitman: I think that if you aim your ear – your heart – to receiving only these specific pleasures toward the Creator, then you are aiming towards Him.

Reader: And the rest of the pleasures in this world, can I use them in order to aim them in order to bestow to Him?

M. Laitman: You’re welcome to add them as well.

Reader: So, that’s the question: I need to restrict my pleasure from pleasures in this world and I have to enjoy this world and aim it correctly?

M. Laitman: You need to aim yourself as such that you’re always directed to the Creator. And you’ll feel in your orientation that you’re getting closer to Him until, other than the point where you meet, you won’t have anything else in life.

Reader: Before some pleasure, like a meal, I know I‘ m going to derive some pleasure from it. What do I have to do now, give up the pleasure, not enjoy the pleasure of the food or sleep?

M. Laitman: No, you don’t want to give up on the pleasure; you want to give up pleasuring in order to feel your connection to the Creator in a close way, a way that is close to you.

Reader:  So, why do we need mortification, or relative to what are mortifications?

M. Laitman:  We need mortifications in order to intensify the Creator's address to us.

Question (French): (24:33) The restriction of the body, what Baal HaSulam writes, is that the refinement of the body.

M. Laitman: Not exactly, I didn't exactly understand. 

Reader: (25:00) The refinement of the body, Baal HaSulam writes here, is that the refinement of the body after a screen, do we have less mortifications compared to before? 

M. Laitman: No, if we have a screen and we're manipulating the mortifications that come to our will to receive – we have other types of mortifications that come in a different way – and then we're left only with mortifications that go against the will to receive. And then we try to rise above them such that they don't enter our will to bestow. 

Student: In past generations were finer and we are coarser. How can we have less mortifications compared to the previous generations?

M. Laitman: We have a bigger will to receive, we have revelations, greater revelations of the will to receive, and that's how it continues. Until we decide that we don't want to be connected to the Creator through the will to receive, and then we remain with the will to bestow.

Reader: We'll continue reading. Item 7. 

Reading: (27:18) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #7

7) Now you will understand the two sides of the coin of engagement in Torah and Mitzvot: The first side is the path of Torah, meaning the extensive preparation one must make to prepare the purification of his body before he is rewarded with actual keeping of Torah and Mitzvot.

In that state, he necessarily engages in Torah and Mitzvot Lo Lishma [not for Her sake], but mixed with delighting himself, since he has not yet refined and cleansed his body from the will to receive pleasure from the vanities of this world. During this time, one must lead a sorrowful life and labor in the Torah, as it is written in the Mishnah.

However, after one completes the path of Torah, has already refined his body, and is now ready to keep the Torah and the Mitzvot Lishma, to bring contentment to his Maker, he comes to the other side of the coin, which is a life of pleasure and great tranquility, to which the intention of creation—“to do good to His creations”—refers, meaning the happiest life in this world and in the next world. 

M. Laitman: Yes.

Question (W Europe): (29:10) What will help us purify ourselves of the desires that are not directed at bestowal on the Creator? 

M. Laitman: We need to get rid of those too, to rise above them, above all those questions.

Question (Petah Tikva Center): (29:50) As it's written, He was required to purify the body. What was required for the purification of the body is labor and sorrow and restrictions. But in our generation, where we labor in connection to Rabash and Baal HaSulam, what replaces the sorrow and restrictions?

M. Laitman: I didn't hear the end bit? 

Student: In our generation, through the connection and the writings of Baal HaSulam and Rabash, what replaces the labor that was achieved through sorrow and restrictions? 

M Laitman: It's then with the mortifications and limitations, I'm drawn towards the goal that's against them, which is unity, adhesion, connection. 

Student: In our days, when we see conditions of living, running water at home, bathrooms, and we see all the conveniences. And we see that our focus on the study is the labor in the Torah, to draw the light through the recognition, the beginning of the understanding of mutual actions as we understand the method of Rabash, as the extension of the method of Baal HaSulam. Then, what replaces the labor that came out of the pressure of the sorrow and of the restrictions? We don't have that sorrow, that great sorrow, those great restrictions. Something changed, even though seemingly it's the same principle. 

M. Laitman: First of all, whatever existed before – prior to those limitations, restrictions – only the light was present. And it cannot appear in our vessels, in our desires, and as we continue on that same path, we reach a state where between us and the Creator, there exists our will to receive, which is entirely opposite to the Creator's will. And therefore, we're not seeing equivalence with Him – this disparity is felt by us as distance between us and the Creator.

Question (Almaty): (33:35) With great joy, we will restrict ourselves from all permitted and necessary things, everything but spirituality. The question is how to distinguish between a desire that seems attractive in this world and doesn't hinder our spiritual advancement, and a desire that can deviate from the path, from the thoughts about spirituality. Can you distinguish between them?

M. Laitman: I understand you. All of our desires, which are aimed towards the revelation and fulfillment, they are naturally opposite, contradictory, to what we want to attain. Because in these desires, which are fulfilled according to our request while we're asking to receive in that situation. And so, and that's not according to the Creator's intention to benefit us fully and completely in the will to bestow. Because in the will to bestow we will be similar to Him, in our connection with Him. And, therefore, our mission is to study our desires under the Creator's light. Meaning by making my desires equivalent to His desires, and in those desires which are separate in us which are not in equivalence with the Creator's goal, we determine those to be the Klipa, the shell –  something which is opposite to the purpose of creation. And therefore, we leave those and we engage only in fulfilling those desires in which we want to, we want to fulfill them for others. 

Question (Petah Tikva Center): (36:40) I want to ask the following question: What develops in a person that allows them to feel – like a person who comes to a meal he devours everything there he fills his belly and he leaves. And then a more developed person now pays attention to the effort that the host has put into each and every dish and every portion but he can't even eat it because it doesn't feel worthy. So, what's that sensitivity to the Creator the person has to acquire and where does he acquire it from? 

M. Laitman: A person who comes to a meal, a feast, and he knows the host, he knows the host prepared it for him. And he receives and accepts everything that's on his plate and on the plates before him. He receives all that only to delight the host, to benefit the host. Imagine to yourself that you're holding the fork in your hand and you want to receive something from the dishes, the plates, yes? So, you take something from the plates you understand how you want to consume it, to receive it. And then you take that piece that you chose from the dishes into you; take it in with the intention that you want to delight the Creator by that. 

Student: The tastes are different?

M. Laitman: A moment, a moment – we're not talking about that right now. What the Creator feels and how he perceives it how he accepts it that's later. 

Student: No, no, I’m talking about the tastes that the person feels in that meal they're very different, already.

M. Laitman: That's also a question, yes. Let's say when he already when he receives that part of the meal in him this is accompanied by reception in order to bestow.

Question (Belarus): (40:15) If the Creator, like a good father, wants to fill all of our desires, also the simplest ones. Then I need to restrict myself and not enjoy. It means that I advance slowly or incorrectly, how to explain it? 

M. Laitman: The Creator is giving you an opportunity to rise to His degree. He play these little games with him, and that's why you want to participate in it. 

Student: We have to accept it and be thankful for it, or restrict ourselves, nevertheless, to reject everything? 

M. Laitman: That already depends on how you behave: If you receive, then you're with the Creator in opposite states. He bestows and you receive, and that's it; but if you want to be equivalent to the Creator in similar states, then you refuse to receive in such a way. You connect to that dish, the refreshments He wants you to receive. And you feel, truly feel, that it is pleasure, pleasurable. You have to get closer; you connect with the Creator being in equivalence with Him.

Question (Los Angeles): (42:47) The truth is that you've taught us to really focus on raising a prayer, every day in the Tens. And I guess my question is more on the practical advice: We'd like to take these mortifications that the friends, you know, absorb, or reveal, and these Klipot and so forth, and bring them to the prayer in such a way where the Shatz begins the direction. Each friend adds from the heart and by the end of this prayer we're really revealing that this is truth – that we all want to bestow to the Creator. And I guess the practical advice would be, since we're doing this at 7:45 in the morning, our time here in Los Angeles, we want to carry this throughout the whole entire day. All the way to the lesson with you and with the friends, not the other Tens, and maybe the practical advice would be how the other Tens can do this as well, and we all come together at the end of the lesson. 

M. Laitman: So, this is what I want to say, it doesn't relate to time, completely not – even if you're not in Los Angeles, but on some other planet, it doesn't matter. The main thing you need is to be connected together amongst yourselves as much as you can. To be aligned together, to follow the same line of perception and bestowal, influence from us and to us. Then you will be able to receive it and to feel that it truly comes to the will to bestow. 

Student: Is there a way to keep renewing the importance of feeling? You know, we go to the Noon connection where we reconnect and then we come together for a lesson preparation. Maybe renewing or amplifying this feeling or this connection between us. 

M. Laitman: We will continue every time and get stronger and stronger in that, yes. 

Reader: We are in Item 8. 

M. Laitman: Item 8, okay. 

Reading: (45:50) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #8

8) This explains the great difference between the wisdom of the Torah and the rest of the teachings in the world: Acquiring the other teachings in the world does not improve life in this world whatsoever, since they do not even render mere gratification for the torments and suffering one experiences during one’s life. Hence, one need not correct one’s body, and the labor that he gives in return for them is quite sufficient, as with all other worldly possessions acquired in return for labor and toil.

However, the sole purpose of engagement in Torah and Mitzvot is to make a person worthy of receiving all the goodness in the intention of creation, “to do good to His creations.” Hence, one must necessarily refine one’s body to merit that Godly goodness. 

Reading: (47:22) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #9

9) This also thoroughly clarifies the words of the Mishnah: “If so you do, happy are you in this world.” They made this precision deliberately, to indicate that a happy life in this world is available only for those who have completed the path of Torah. Thus, the mortification in eating, drinking, sleeping, and a sorrowful life that are mentioned here apply only while being on the path of Torah. This is why they meticulously stated, “Such is the path of Torah.”

And when one completes this path of Lo Lishma in sorrowful life and mortification, the Mishnah ends, “…happy are you in this world.” This is because you will be granted that happiness and goodness in the intention of creation, and the whole world will be rewarding for you, even this world, and all the more so the next world. 

M. Laitman: Yes, well, let's continue then.

Reader: (48:48) Can I ask a relevant question because we're coming to the end of the lesson? 

M. Laitman: Let's say. 

Student: I want to ask about the connection in the Ten, there are a few states of advancement and I want to understand the order: There's a connection in the Ten, that's the focus now – each and every Ten must crystallize amongst itself toward the Creator. There's also a connection between different Tens in the Ten in the society; and there's a connection to a general Ten where all of them are one Ten. What are the stages? What are the differences? 

M. Laitman: Those are the stages. 

Reader: Those are the stages, so what stage are we on in the whole world here that you see before you? What should we focus on, right now? 

M. Laitman: How do we talk about it, what we need to be aiming for. It's the connection between us. 

Student: It’s the connection between us in the Ten? 

M. Laitman: The entire wisdom of Kabbalah is the wisdom of connection. 

Student: The wisdom of connection in the Ten, between the Tens, in the general Ten?

M. Laitman: This and that, both. 

Reader: I’m trying to understand in order to connect ourselves better.

M. Laitman: Connection inside the Ten, then connection between the Tens, and more until we feel. 

Reader: Are we prepared to move toward connection between the Tens or is the focus connection in the Ten only? 

M. Laitman: No, we don't feel it. We don't feel that it's necessary, critical. 

Reader: But even though we don't feel it's necessary, should we work in that direction to awaken that state, that degree, to play with it? Or not even approach this because it's out of our playing field, right now? 

M. Laitman: I think that it's not for now, maybe in a while, a few exercises.

Student: And when that stage of connection between Tens comes, is this something we're going to feel naturally? 

M. Laitman: Yes. Not according to your mind and heart, you can already view the society as being in such relationships, and that you can connect with mind and heart. 

Student: What are we lacking in our Tens, today, in order to reach our next degree of development? 

M. Laitman: Just being together, that's it, just being together but that is a great thing in itself, that's it! 

Question (ITA 3): (52:56) We can't break the wall between us in the Ten because we're missing some friends in the morning lesson, we only have the greater society in the lesson. How to break that wall? 

M. Laitman: I think that you all need to participate in the lesson, that is crucial; and to talk about how, during the lesson – throughout the lesson – you want to be connected as Baal HaSulam requires, demands. We get closer to each other, approach each other with an open heart, and so we embrace everyone

Question (W Moscow 6): (54:15) Baal HaSulam writes in these items about happiness, happy life. What is happy life, spiritually speaking? 

M. Laitman: Happiness is when you want something and you can get it, you can realize it, that's all.

Student: How to make the poetic connection between us and the Creator more tangible so it would fill our entire lives. 

M. Laitman: To make our meeting such that it fills up our entire life, that's not simple. Try to prepare for this meeting, read something about it: How I need to open my heart before I meet my friends, and you will succeed.

Question (Petah Tikva Center): (55:48) He bases his introduction on approaching the Creator through keeping Torah and Mitzvot. I'm saying, Baal HaSulam bases his entire introduction on the fact that a person has to keep Torah and Mitzvot and that will bring him closer to the Creator. How can a person find or identify, or detect the commandments? There's no book that says, now do this and this and that. I'm going out for the day. How do I find which commandments which Mitzvot to keep, so it will be clear to me what to do? 

M. Laitman: Be ready, inwardly, and then everything that comes to you, you will be able to accept, receive, in accordance with the commandments. 

Student: Is there a more general definition, so each person would know what to do? As far as keeping Torah and Mitzvot.

M. Laitman: We need to be connected together as one single group – men with the men, women with the women. And to try to make it so that each one of those groups, the men and the women, will be connected amongst themselves, in such a way where this is the only thing that I'm thinking about. 

Student: There's also this thing about the ego that constantly blurs out what a person has to do. 

M. Laitman: We need to work against that, of course.

Student: What do we do for the ego not to blur out? 

M. Laitman: We pray, we pray. 

Student: We pray, okay.

Reader: We've reached the end of our lesson. What's our summary from the lesson? 

M. Laitman: The summary is what we said before in the previous lesson: We need to be connected together in order to bestow upon one another. And with the generalized, general force of our bestowal, which we derive from the connection between us, that we need to aim towards the Creator – that's all.

Reader: Thank you, Rav. We will summarize the lesson together and then read in the Zohar.