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

Daily Morning Lesson: September 28, 2025

Part 1: Recorded Lesson - Dec 6, 2021

Baal HaSulam. Shamati 79. Atzilut and BYA

Reader: Hello friends, in the first part of the lesson, we will learn a lesson from December 6, 2021, Articles of Shamati, Shamati No. 79, “Atzilut and BYA.” It's in the writings of Baal HaSulam.

Reader: Hello, we’re reading in the writings of Baal HaSulam, the Articles of Shamati, Shamati No. 79, “Atzilut and BYA.”You can find study material in the Arvut system in the study material button and on the site. You can ask questions, selected questions that are relevant to the topic will be asked during the lesson. Shamati No. 79, “Atzilut

Reading: (00:57) 79. Atzilut and BYA - Twice

I heard on Tammuz 15, Pinhas 1, July 18, 1943

Atzilut is considered from the Chazeh and above, which is only vessels of bestowal. BYA means reception in order to bestow, the ascent of the lower Hey to the place of Bina.

Because man is immersed in the will to receive in order to receive, he cannot do a thing without having reception for oneself there. This is why our sages said, “From Lo Lishma [not for Her sake], we come to Lishma [for Her sake].” This means that we begin the engagement in Torah and Mitzvot [commandments] in order to “Give us the wealth of this world,” and afterward, “Give us the wealth of the next world.”

When learning in this way, one should come to learn Lishma, for the sake of the Torah, meaning that the Torah will teach him the ways of the Creator. And then he should make the sweetening of Malchut in Bina, which means that he elevates Malchut, called “will to receive,” to Bina, which is considered bestowal. That is, that all his work will be only in order to bestow.

And then it becomes dark for him. He feels that the world has grown dark on him since the body gives strength to work only in the form of reception, and not in the form of bestowal. In that state, he has but one choice: to pray to the Creator to open his eyes so he can work in the manner of bestowal.

This is the meaning of “Who stands for the question?” It refers to Bina, called Mi [water] and the question comes from the verse, “asking about the rains,” meaning prayer. Since they arrive to the state of “water of Bina,” there is room to pray for it.

Reading again: (03:46) 79. Atzilut and BYA.

M. Laitman: (06:23) I'm not sure what I can explain. Everything is written, but sort of in shorthand. I'll read as well. In attaining the Creator, we have stages we have to go through. These stages are the stages of concealment, where we discover how different we are from the Creator, and to what extent we can approach Him, which is really the same. To the extent of the concealment, I can feel the degree of the possible revelation. These degrees by which we approach the Creator, which are the four phases of direct light, except they are more detailed, these degrees are called the “worlds”, Olamot, from the word Olama [concealment], because we have concealment, and corresponding to it, revelation.

So the distance between us and the Creator, between our will to receive and the Creator's will to bestow, is divided into four phases of direct light, after which we stand after this transition. And on the way back, we have the same four worlds, just how we learn about it in the ladder of degrees. The world of Adam Kadmon is Keter, but Atzilut, Beria, Yetzira, Assiya - the worlds themselves, are actual concealments, Olama.

The Creator conceals Himself, and we need from below up to gradually approach Him and reveal Him. To reveal Him is possible through equivalence of form, meaning we have to acquire each time the quality of bestowal, to be bestowers. Not the desire to bestow, we don't acquire that, we acquire the intention to bestow. The desire to bestow is the Creator; the created beings are the will to receive. So both, the Creator's will to bestow doesn't change, and the creature's will to receive doesn't change. Rather, what changes is the intention of the created being, where he can work with his will to receive in order to bestow. And here we have the order of actions we have to take.

Therefore our work, how we come to resemble the Creator, and to that extent to adhere to Him, this work is gradual. Those states we go through are called the degrees. Each time we feel in those degrees, how much we are in concealment, lack of revelation from the Creator, and how much we have advanced to something, understand something, feel something of the essence of the Creator, meaning to what extent we can rise above the animate degree to the speaking degree, the degree of man.

So he says the following, in our nearing the Creator, in resembling the Creator, we have the degrees of the world, which are Assiya, Yetzira, Beria, Atzilut, and then Adam Kadmon. Then we come to the degree of Adam, one who resembles the Creator. Therefore, he explains what are these worlds, this concealment that exists over the Creator relative to us. So he says that all of it can be likened to one Partzuf, a ladder of degrees, a ladder, where Atzilut, I'm reading…

M. Laitman (Source Text/Commentary): (11:17) Atzilut is considered from Chazeh and above, in this matter, which is only vessels of bestowal. And BYA, the lower half of the ladder, is reception in order to bestow. If we are in Atzilut, we are entirely in bestowal in those vessels. But if we are in the worlds of BYA, we have the ability to receive in order to bestow. To that extent, the worlds of BYA rise to the world of Atzilut, they're incorporated there, and we get the ability to receive in order to bestow. He speaks about it in short, as you see, very short sentences. Next, he says, the ascent of the lower Hey to the place of Bina. Here the lower Hey is Malchut, that part of the Malchut with which you can work in order to bestow. So, to work in order to bestow with the Malchut, we have to raise Malchut to Bina, meaning to make Malchut resemble Bina. And because man is immersed in the world to receive in order to receive, this is our nature, both in the action to receive and the intention to receive, we have them both, and this is our nature, this alone is our nature.

Therefore, he cannot do a thing without having reception for oneself there. This is the only thing we care about, according to our nature, both in intention and in the action, in each and every sensation we have. How do I receive and what do I acquire for myself? We may talk differently, maybe we lie to ourselves and we do something differently, but it can't be that if I do something, anything, I will do it not for self-reception. This is nature and we cannot come out of it. That's why they said, how can we come out of it, nevertheless, to resemble the Creator, to come out of this world, come out of this life, which is actually death. They are not in the, within the realm of the upper world, the world of bestowal, the spiritual world, rather it's the animate degree. Today it's alive, tomorrow it's dead. I have an urge to reach a degree where I can resemble the Creator, then I will be called Adam, from the word Domeh, resemble the Creator. How do I do it?

So this is why our sages said, these people who have done this path, from Lo Lishma [not for Her sake] we come to Lishma [for Her sake]. This means that we begin the engagement in Torah and Mitzvot, meaning various means the light that shines to us and corrects us is called Torah. And the actions that we invite this light to influence us are called Mitzvot, commandments. The Creator commands us to do such and such actions, and you’ll receive from me the light, the force of bestowal, and you'll be able to improve yourself and come closer to me, to my degree.

Meaning, we begin to engage in Torah and Mitzvot in order to give us the wealth of this world. That's what we want, that's how we start. We do everything, including that Torah, meaning coming closer to spirituality, we imagine it will be good for us. We wish to sort of catch all of reality, the whole world, get everything. And later we come, afterwards we come to the state of, give us the wealth of the next world, meaning we also want the next world as well.

If in this world we develop in our egoistic vessels, it's not enough. The will to receive, the true will to receive is specifically when we begin to work in spirituality. Not merely through studying, but when we enter spirituality, there in order to advance towards spirituality, we then begin to feel how our will to receive is growing, how it pulls us forward to receive more and more, according to the rule, he who is greater than his friend, if he's more advanced, his desire, his inclination is greater. And then we need to feel how we become greater egoists on the one hand. On the other hand, how we're able to correct it. Then again, we fall into in order to receive, and again we correct it. So we come to the egoistic goal to receive, which is give us everything that you can receive in this world, and give us everything we can receive in the next world, in spirituality. I want to receive it, I want to grab it, acquire it, it's mine.

(17:35) And when learning in this way, one should come to learn Lishma, meaning for the sake of the Torah, meaning that the Torah will teach him the ways of the Creator. If we study correctly in a group that helps us, gives us, sets an example for us how to advance toward connection and bestowal, actions that resemble the light, then these actions teach us the many ways the Creator has prepared for us in order to resemble Him.

And then he should first make the sweetening of Malchut in Bina, where Malchut is the will to receive, uncompromising will to receive, he doesn't know anything but to receive, which means that he elevates Malchut, called the will to receive, to Bina, which is considered bestowal. And by that we can close our will to receive, or as we call it, we can restrict it, and receive only the quality of Bina, the desire to bestow, seemingly to take upon ourselves only bestowal. And then try that all our work will be in order to bestow, in order to bestow, as we say. Although I am the will to receive, I wish to make myself seemingly clothed in such a form whereby I am the bestower. If a person tries to do this, he feels that it's not his, and then it becomes dark for him.

I have no feeling, no understanding, there’s no reality, he has no bearings in it, and he feels that to the extent he's going towards bestowal, the world has grown dark on him. We think about those states as states of falling, a descent, relative to our egoistic feeling, of course that's how it feels, but relative to perhaps entering a bestowal, and there we feel darkness, then it's not a descent, rather an ascent. And then, as he said, it becomes dark for him, he feels that the world has grown dark, there's nothing to receive, nothing to get, to steal. He's considered to be in a state where he has nothing to receive, in order to receive. He feels that the world has grown dark on him, what can I do here, it's not according to my nature. Yes, that's called a descent, an ascent, what is it? This is a state where they show him if he is in his will to receive, because the body gives strength to work only in the form of reception, and not in the form of bestowal.

And in that state, there's but one choice. What to do, what to do from such a state of darkness? We call those states a time of fall, but it's not a fall, it's a time of ascent. Except we ascend and we feel darkness, because we lack the vessels with which to reveal the light, so the light that has to appear now is felt in us as darkness, because we lack the vessel with which to reveal Him. What do we do? He continues, In that state he has but one choice, to pray to the Creator to open his eyes so he can work in the manner of bestowal. This is the meaning of “Who stands for the question?” It refers to Bina, called Mi, who, and also water, and the question comes from the verse “asking about the rains,” meaning prayer. Since they arrive to the state of “water of Bina,” there is room to pray for it that the Creator will help, will open his eyes, will explain, will give the force of bestowal, so from the force of bestowal he'll be able to see his true state, and in that way advance. So he'll be able to pray, to develop a desire, and to receive an answer, a reaction, and this way he'll come to bestowal, where he will see light, not as darkness, but as light, the light of bestowal.

Question (Moscow 1): (23:48) When we see the Creator as giving every moment in our unity, we try to keep Him in that. What should be our prayer?

M. Laitman: We need to speak about it in the group. The prayer has to do with you. You have to sit and truly, with a page, with a paper and a pen, to write down together the prayer, where you agree to each word, each sentence that you will write. Not many lines, but up to five lines, it's good. Do it. I'm willing to later hear it and talk about it, scrutinize it.

Question (Almaty 1): (24:58) We wake up in the morning without any desire, and in the preparation, we start rising to bestowal. It's as if I have a choice to pray from the dust, so that all the friends we have will have, or to ask for myself to have the strength to pray for the friends. How do I sweeten my own powers?

M. Laitman: This too you have to scrutinize between you. I don't want to give you a prescription here, or a ready-made prescription. You have to scrutinize it, and if you scrutinize it correctly, even incorrectly, but if it's incorrect at the very least you're scrutinizing your current state. If it is correct, then other than your current state, you also scrutinize the remedy, the correction to your state, and that's how you shall advance. But to give you such answers, that's not good. The more we advance, the less I will speak, because I have to leave room for you to work and to fill those questions that you scrutinize by yourselves.

Student: For example, I understand I can ask that the Creator will open my eyes so I have the strength to work, but it's still all filling in the ego. How can I get rid of it, so that out of the dust, without any flavor, I'll be able to work?

M. Laitman: Listen, I really feel I cannot answer your questions. Scrutinize them together in the group. After it's clear to you what you want, what does the group want, what does the group demand of itself and of the Creator, then we'll be able to discuss it. But in this way, when one man from the group asks what he feels like asking, I can't hear that, I cannot answer that.

Question (KabU 7): (27:45) Are we engaging in Torah when we study these lessons with you?

M. Laitman: Yes, we engage in the Torah. We ask questions, we demand answers for them, and the answers we demand both with our intellect and with our hearts. But we also want that the intellect and the feeling will be arranged by the reforming light, because we wish to rise to a higher degree compared to where our intellect and feeling exist right now. I am in a certain kind of feeling and intellect, and I want to rise to a higher feeling and intellect.What does it mean higher? More spiritual. What does it mean more spiritual?

That with a force of bestowal, it's to have a desire. It's for me to rise above my will to receive, and then my desire and my intellect as you call it, the heart and the mind, would work for me in order to bestow in the form that is opposite to what I am right now.

That's what I wish to get to. What does it mean to be opposite of what I am right now? That’s what we need to detect and depict.

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Щоденний урок17 de oct. de 2023(Morning)Part 1 Рабаш. "Війна за владу" в духовній роботі - 2. 44 (1990)

Part 1 Рабаш. "Війна за владу" в духовній роботі - 2. 44 (1990)

Рабаш. "Війна за владу" в духовній роботі - 2. 44 (1990)

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Щоденний урок17 de oct. de 2023(Morning)
Part 1 Рабаш. "Війна за владу" в духовній роботі - 2. 44 (1990)

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені