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

Daily Morning Lesson: June 2, 2026

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

The power in the study of the Torah: The reforming light - Selected excerpts from the sources

Original lesson date: 03/01/2001

Student: Hello, friends. We remember that many states ago, before the Great Tens’ Congress we went through we started a series of the preface that the Rav was leading and still is, and we said that in the series there are eight lessons, each one we are dividing to three, so we're gradually going to study them. The main lesson will be watching the Rav in our active participation. Afterwards, we'll answer questions, we'll discuss it, and go as deep as we can into these lessons.

All of this is a natural continuation to the lesson we just saw, where the Rav said that the shell depicts reward for a person, and he just disregards it, and a person has to perform a restriction to overcome what the shell shows him, and to really want to move away from it, and prefer the exertion over the reward.

So maybe today, gradually, we'll try and understand what that restriction is. The Rav explains where it came from, what the spiritual root of this thing called restriction is. So this is a lesson we're going to watch now. In the previous lesson, the Rav was speaking about the four phases of direct light, now he's going to go deeper into this topic whether we know it or not, we are coming as brand new students.

Especially after everything we went through in this last congress, we have to feel that we're going into this, drinking with great thirst what the Rav has to tell us. And all we're asking is that during the lesson, let's write down the main discernments from what we're hearing from the Rav, and also questions that come up from what he's saying. After we watch the lesson, we will discuss these things. Obviously everything will accumulate these things for him that he'll bring to the discussion in the Ten after what he drank from the Rav's words.

Student: I want to add to what the friend said. What we need today is the study of the preface from back then, and the Rav said in the lesson, that there's a very small point in our desire that we can activate, that Malchut of Ein Sof made a restriction.

But it's the desire to receive. So, how will it develop this way so it will reach the quality of the Creator? From the desire to receive. What is her possibility? And we heard from the Rav that there's just one point that you can press on, and that is the society that you're strengthening. Now we went through a very powerful Congress, and we feel that all the Tens in the world got a great reinforcement. But, where did they get that strengthening from? Since the Congress was together, everyone participated. Today, we see the whole in our world, their Tens are full, they became stronger. And what did we study in the lesson with Rabash? Go from your land, which is not enough. That we cannot rely on the state that we received, on the reward that we received in the Congress, but rather what do we need? The labor. And how will we do this labor? Only through the Tens who have become stronger. We need to continue. It's like a covenant.

We know we attained some state, but tomorrow we will lose it. If we don't continue to work now and be impressed, look at this full hall. We want a strong group, then press the correct button so it will give us great strength. What does this depend upon? On the extent that we will come and now truly make a covenant with the Creator for Him to give us each time the strength through our labor. The labor is like we saw. When were we together? During the lessons. So, this is very important. It's a very important component for us to be together. We'll give impressions. I'm impressed by the Tens around me. It's very, very strong because they're working. And this adds also to my Ten I take specifically to that workplace. That place for work is certainly in the Ten. We must reinforce the Ten. Where will we take these forces from? From this environment of ours, from the surrounding light we received during the lesson, and that specifically we want to receive now, and then we'll see this lesson next week, right?

Student: And before that, let's see clip number two. The Rav will give us an opening to this lesson before we dive in. Please.

M. Laitman: (05:40) Why do we study? Only to draw, to invite the reforming light, and then we will change in the bestowal, in the influence of the light. And the light, the upper light's influence is called the light that reforms because that's its action. That's the work of the light. It reforms us to being good. It makes us from reception to bestowal. It draws us from our world of reception to His world, to His degree, to bestowal. And that's what we want to happen. The Kabbalists, our teachers, explained to us what to do and how we can rise above our state, above our place, the lowest place, the darkest of places, so we can rise from this degree to a higher degree, to bestowal. And this is through the reforming light. Because during the study we draw upon ourselves this light.

Student: So, as we said, let's go to the lesson. Each one writes down discernments or questions from, in his text, please.

M. Laitman: (07:14) If there are questions, I'm willing to answer, but questions related to what we're doing here.

Student: On the left.

M. Laitman: What is this? The tip of the Yud. Thus far, we actually finished the first part of ours, from the Creator, the expansion, until the first created being called Malchut of Ein Sof. If there are questions, please ask them.

Student: What's Atzilut?

Question (Petah Tikva Center): (07:55) What is Atzilut?

M. Laitman: That's a Yud. This is the tip of the Yud, and that's the Yud. Meaning, these are the symbols, or signs. All these letters are signs. Altogether, the letters we will learn from within. Everything we study, all the laws, all these so-called objects, created beings, souls, bodies, demons, forces, whatever you want, forces of holiness, forces of impurity, anything you can possibly imagine and call by name, it's all within. Altogether, these four letters, Yud, Hey, Vav, Hey, and their root, which is the tip of the Yud. If there are no questions, I'm continuing onwards. Yes. No, I'm simply saying that the same phases that the Creator develops to the created being, which are called by the name of the Sefirot, Keter, Hochma, Bina, ZA, Malchut, or in the name of the worlds, AK, Atzilut, Berial, Yetzira, Assia, we can look at the same way and identify by the letters that the tip of Yud is Keter, Hochma the Yud, and then so on until we get to the Malchut.

These are just signs. I'm not entering any inner content into this yet. These are just signs so that we know, why did I do this? I could continue with this picture even more. There's still a vegetative, animate, and speaking. I just want to say that this general picture, that besides this, there is nothing. This is actually the general schematic of the whole of creation.

M. Laitman: (10:06) Now, we'll continue onwards. I'm going to, in short, repeat those same phases that we had here.

The first phase is Shoresh, or root, the desire to do good, or light. From that, we get the second phase, phase one. This phase is called a Kli, or a vessel, the desire to receive, and we'll fill it with light. The third stage, phase two, where the vessel that was filled with pleasure wants to bestow instead of to receive.

It's also called a Kli, but if this is a Kli of reception, this is a Kli of bestowal.

The next stage is when this vessel, this Kli that wants to bestow and Bina that wants to bestow, says, “I can do this only if I receive.” So it performs a special action. From me wanting to bestow, I will receive a little. There is a desire to bestow on phase two, and a desire to receive from phase one. This vessel, this Kli, is a more inclusive vessel that includes both of them. And the final one, which is called phase four, which chooses to just want to receive and enjoy, and besides that, I don't want a thing. Just receive and enjoy, and chooses honor on this state. This is called the true Kli, the true vessel. Because here, for the first time I have a desire that comes from the choice of the created being, and that's how it wants it. He himself wants to receive. And then... So far, these are the stages.

Stages of the creation of the created being. This is called the creature, the created being. And this created being emerged and was filled with light, with pleasure. It felt the same like the created being feels here in phase one. The creature that was created in phase one, with the light that comes from the Creator, felt that he wants to be like the Creator. The light gave him his quality and to bestow. Here too, the created being who starts to receive the pleasure from the Creator; together with the pleasure, receives the nature of the giver of the pleasure, the desire to bestow, and wants also to bestow. We see this also in our world.

A person who receives from someone starts to feel in the gift that he receives the extent in which it's good. At first, he feels how good it is to receive, but then together with that gift, what moves to him also is the quality of the giver, and he feels how good it is for him to give too. He starts to be ashamed as a result of that, as a response, and starts to be ashamed of receiving. This is what happens to us in phase four.

M. Laitman: (14:19) After phase four received all the light, it felt that she is receiving. Why? Because why in all the previous phases? Why doesn't phase one feel that she's receiving and only phase four? Because phase one did not choose, “oh, I want to receive.” She was created that way by the Creator, and phase four chooses her desire to receive. I want to receive and enjoy, and that's why when she receives and enjoys, she feels shame. And as a result of this shame, she feels in place of the pleasure, suffering.

And this compels her to depart herself and stop receiving. This decision is called Tzimtzum, restriction. That phase remains empty, and this action that departs the earth, expels the light, is called the first restriction, Tzimtzum Aleph. The first restriction.

Meaning, a vessel which actually decides she wants to receive after she receives and enjoys, together with the pleasure receives the nature of the giver of the pleasure, and feels in place of the pleasure, suffering. And then she performs a restriction and decides that she does not want to receive, because reception leads to suffering.

Just like Malchut, or the vessel of phase four that was filled with light, we called her Malchut of Ein Sof, infinity. She was filled with light without any limitations, Ein Sof, no limitations, no ends. Same way, Malchut, which expelled the light from herself and remains empty is called the world, not instead of the world of Ein Sof, the world of restriction.

This, what here is called the world of Ein Sof, or Malchut of Ein Sof, when we talk about the created being, each time we will talk about Malchut, about phase four. And all the states of this created being will always give us names of Malchut, the names of the worlds.

The world of Ein Sof is the created being that is in a state that receives unlimitedly. The world of restriction is a created being that expelled all the abundance it received from the Creator and remained completely empty. And then we have that creature, that created being that is in all kinds of states, in all kinds of different states, are called worlds.

The world of Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, the worlds of the Klipa and the Kedusha, depending on what state the created being is in, that is how his state is called. That's what his state is called. The world is the inner state of this Kli. So, what did we reach? From the Creator, light enters and comes. This light is the desire to do good, the desire to create the created being and give him pleasure. This is what happens to us in phase one.

He creates the created being and fills it with light. But if the Creator would create a creature this way in phase one and just give him pleasure, then the created being would be similar to animals which have no feeling or value to what they, are and they cannot develop.

The purpose of the Creator is that the created being will not just receive the pleasure from Him. The created being who receives pleasure from the Creator remains a creature. And the Creator remains the Creator. And then, seemingly, the action of the Creator, the action of the Creator is not perfect because it comes to a creature that is in a less degree.

The Creator is the bestower, and the created being is the receiver. The action is not whole. In order to complete this action, the Creator needs to move the creature to His degree, to give him wholeness like He has. And for that, the created being needs to bestow, to be in the nature of the Creator, in eternality and wholeness. This can only be if the creature receives the nature of the Creator. Here, we immediately see in phase two that the Creator, together with the desire to receive the abundance that he gave in phase one, He moves to the creature, the desire to bestow as well.

M. Laitman: (20:19) Why does he do this? If he wouldn't do this, all of reality would end in phase one. So, the creature would remain like still, vegetative, and animate, without development. He would receive and enjoy, not bad, but a lesser degree than the degree of the Creator.

So, what's missing after phase one in order to bring the creature to perfection, to wholeness? Is to give him the nature of the creature, of the Creator, and phase two does this. The Creator passes along to the creature His nature, the desire to bestow. Why is this not enough? Where the Creator gives the creature the desire to bestow? The Creator has the desire to bestow. That's good. So why is the nature of bestowal not good for the creature? It's not good because the created being has nothing to give. The Creator has light. He's the source of the abundance, and the created being has nothing to give. He has a desire to bestow in phase two, but he doesn't have what to bestow, what to give.

Therefore, phase two is not the end of the action. It's not complete yet. For the created being to have a desire to bestow like phase two, and for him to truly have what to bestow, then you can say that the whole process is completed. Meaning phase one is not complete because it only has the desire to receive, and phase two, the action is not complete because it only has the desire to bestow. There's a desire, but there's nothing to bestow.

Therefore, we need a few other actions in order to reach bestowal. What actions? Let's see. So, the desire to receive, phase one. The desire to bestow, phase two. And then, when phase two really wants to bestow, so what does she do? She says, okay, what can I bestow to the Creator? The Creator wants to give me. So, what do I need to do? I need to give him pleasure. So, I will give him pleasure by receiving from him. And then, after he has the desire to bestow in phase two, so he says, I'll receive a little from Him. What's the difference between phase two and three?

That phase three is a development from as far as phase two. He says, I want to bestow, but I have nothing to bestow, but what can I bestow to Him? What does He want from me? He wants me to receive. So, I'll receive. What does then phase two do? It takes the desire to receive from phase one for herself and begins to receive. So, it turns out that phase three includes two parts. The desire to bestow that Creator created from phase two, and the desire to receive that the Creator created. If so, what's missing in phase three? Why is that not the complete created being? It's good. Nice. He wants to bestow. That's how he received the forces from the Creator. He wants to bestow by receiving from the Creator. Also from this desire, what is lacking here? It's only lacking a simple thing. All these desires and all these qualities are not similar. It's all something he received from above. That's how he was born. That's how it developed in him. There's still no desire of his own.

Therefore, phase three is not a complete phase. It's not yet called the created being. The created being is considered that there's a desire that does not directly come from the Creator. And then phase three, which understands that it has a desire to receive, and she has a desire to bestow, and there is seemingly the ability to bestow and the ability to receive, but she feels that this is actually… by that she cannot resolve herself. She cannot really give by this. Why can't she really give, phase three? Why is her reception not giving? Because in truth, all these forces are all from above. And what then? What else can be done? She chooses.

I, in this way, can't do a thing. What can I do to truly receive from the Creator? To truly be able to give pleasure to the Creator. I am going, and receiving from him, and then she opens for herself a desire of her own; she chooses that she wants to receive.

M. Laitman: And then therefore, she is called a Kli, a vessel, and the created being. Where here the decision is to receive, and her desire is to enjoy. That is why this phase is called the Nivra, the created being. And then what is she called the created being phase four? By her wanting on her own to make an action of reception, and this desire was never before. Why? Because she decided from these two discernments that she had in phase three: from the desire to receive and desire to bestow of phase three, she decided what she prefers ,and she just prefers to receive. Why does she prefer to receive? Because the Creator wants her to receive. That is why she is in adhesion with him, and Dvekut, and holiness.

Otherwise, it would be a Klipa, the shell on one hand. On the other hand, the moment she receives the light, she feels that this is not sufficient that she's nevertheless receiving and not bestowing. Because the desire to bestow that she had before does not cover her desire to receive. We'll talk about this in a moment. So, the desire to receive in phase four is a truly new desire that comes from within the created being. That's why it's called the created being. This new desire is called the created being. Nothing else. The desire to receive is called matter. The matter of this world: still, vegetative, animal, speaking. When we here in this world feel and see in all our senses, that's that same desire to receive that's here, only that it took upon itself a clothing of still, vegetative, animal, and speaking that we feel in such a way. But within it's the same desire that we're seeing here. So, phase four is a desire called the created being that never was, and you could say never was created. It developed, but independently. And the vessel she receives according to this desire is therefore called Malchut of Ein Sof, where she herself receives from the Creator, and is filled without any limitations. What's missing here? We always need to check in each and every state, why is this not the end? What's missing? A simple thing is missing. In this Kli, in Malchut of Ein Sof, there's a very good desire, a desire of her own, and that's why she's called a created being.

But what's missing? The desire to receive, this is a desire to receive alone, meaning she's in a state like here in phase one, where she was receiving, only here the desire to receive in phase one was from the Creator. And here, in the phase four, the desire to receive is from the created being. But the created being, here in phase one, he felt that he's not bestowing like the Creator. And then developed to phase two. Here, in phase four, where she starts being filled with light, she feels that she is receiving. She feels that she's receiving, just like phase one that feels that she's receiving. But what's the difference between them? There's an immense difference between them. Here, phase one who receives does not feel any shame. Why? Because that's how she received, because the Creator created her to receive. It's like a baby who receives. He doesn't feel, or a child who receives, he doesn't feel that he's receiving. He doesn't feel anything. I belong to my parents. So what? I'm part of them. He has yet to come out on his own, on his own. And that's why there's no feeling of being distinguished, or having shame in phase one.

But in phase four, because her desire to receive is of her own, she has an independent feeling that I want to receive. And because of that, when she feels that the Creator is filling her, she feels shame.

What is that sensation of shame? That's the feeling of the difference between the receiver and the giver. And that feeling of shame cancels out all the pleasure she has in the receiving. So much so that she prefers for the light to depart from her just so I don't feel that my vessel, this external vessel, this so-called cup that I'm drawing here, and the feeling in her are so different. And she's not capable of feeling that now in phase four. And therefore, she expels the light, which is called the restriction. Why restriction? Wasn't restriction made in phase one? I'm returning again, repeating again, because phase one has no desire of her own. She has a desire that's from the Creator. And the vessel of phase four, because it's her own desire, she herself wants to receive. She herself draws the pleasure. That's why she feels the shame, and expels the pleasure, and departs from the state of being a receiver. This actually is called the first restriction, Tzimtzum Aleph. The state of phase four being filled with light is called Malchut of Ein Sof. The phase where phase four is emptied of light is called the world of restriction. This is actually what I wanted to go over for the first time here.

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