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

Daily Morning Lesson: September 2, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter 1. Inner Light. #7

Reader: We heard in the lesson, now, that the world was created for us, so that we will correct it in our internal work! And there's no deeper internal work, or more effective work, than the work with the Study of the Ten Sefirot, which corrects our internality on the deepest layers in us. Let's see a short clip from Rav, now, where he gives us guidance how we need to be aimed actually internally, in order to bring forth the maximum out of this lesson, in order to correct ourselves and the world. Clip Number Seven, please.

M. Laitman: (01:05) We need to think here about our intentions, the intention: why am I studying, what am I studying, what do I want to get out of the study. How through the study I'm coming closer to the Creator, that should be my main concern. And what he's telling me about what's happening, here, the actions of the Creator, the light of Ein Sof, the world of Ein Sof. The ray of light that appears, and somehow acts on me, the will to receive that was formed in Ein Sof. These things I might reveal, later, but first of all, I need to have the correct attitude for what I'm hearing or what I'm reading. That all of this is to connect me to the Creator.

Reader 2: What connects me with the Creator? We are starting today a very important part – Part Two from The Study of the Ten Sefirot, which is circles and lines, or circles and straightness. We learned in the first part that the Creator created the desire, and there was a restriction on the desire. Because you cannot acquire the qualities of the Creator, of bestowal inside a desire to receive from myself. And we learned in the lesson, today, that there are two actions: We shall do and we shall hear. We are in the will to receive, the light is concealed from us, and we were given a point. If from this point we begin to take action, and what is the action? I come out, as Rav drew this, the godly part from above, as we learned, yesterday. If a person has that point in him and he begins to develop it in a society. And that's exactly our goal, to come to the regional Congress to develop this point, to have a connection with the friends, that I want to come out to the friends, then what's happening? I'm starting to develop in 125 degrees of the quality of bestowal. Meaning, everything is in the will to receive from myself, but I have to come out of it, and then I acquire all the discernments. First of all, we shall do, it's faith in the Creator, as Rabash said, faith that we need to do this thing. And then we discover that we are unable to do it. And as Baal HaSulam writes, we learned about it in the preparation, Then the wicked are revealed – the wicked – and then, what does he say? I'm happy about the wicked that are revealed because if they remain undisclosed, there's no hope for correction. And that's exactly the work, we begin to reveal our will to receive, we need the Creator's help, and then, and then we turn to Him.

From within all of the desires we have in the Ten, in the group, we expand our area of influence and then, according to how prepared we are, we are shown new desires, new states that we have to go through, and that's a very important thing. And it's exactly here, in this, in part two, Baal HaSulam begins to explain to us what is the desire of the circles, the desire the way it was created. And then what is the straight line according to which we need to start working, so what do we get from that? We get a picture of the world, and as Baal HaSulam writes, Through a desire to know. Because we don't know, our qualities are totally different, through a great desire to know, through a deficiency that we are building together in the lesson, he explains a lot about it, you'll hear it. Through this deficiency, we develop this vector, the vector whereby we wish to turn to the Creator. We have a deficiency for turning to Him. And from the deficiency is our advancement, because we turn to Him and we demand from Him.

Reader 1: We're asking that, during the lesson, for you to write down things, write down questions, we will discuss this afterwards. Rav presents several definitions, here, like the friend mentioned, he explains them. So simply write it down, scrutinize it, later we'll do a scrutiny together. Let's move to the lesson!

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Reader: The Study of the Ten Sefirot, Volume One.

M. Laitman: No, part two.

Reader: (06:30) Circles and Straightness, containing two chapters. Chapter one explains the ten Sefirot of circles that appeared after the restriction, the light of Ein Sof that surrounds them, and all the light of the Sefirot of the circles is given to them through the line. Item one, it contains 11 topics.

One, the line is like a thin pipeline. This line is like one thin pipeline where the water of the upper light of Ein Sof expands and is extended to the worlds in that place of space and air.

M. Laitman: Again, item one.

Reader: The line is like a thin pipeline. This line is like one thin pipeline where the water of the upper light of Ein Sof expands and is extended to the worlds in that place of space and air.

M. Laitman: If we open the book Kabbalah for the Student on page 411, there's a drawing, here, where he explains to us this matter.

Rav draws: We have the circles of the worlds and a straight line through which the surrounding light enters, the light of Ein Sof; it enters through the line, and it spreads throughout the circles of the worlds.

Reader: (08:28) Little item one relates to the words, "this line," "one thin pipeline."

The line that is extended from the light of Ein Sof into the space after the restriction.

Little item two relates to the words, "one thin pipeline."

The vessels of the ten Sefirot of straightness are called a pipeline. Pipeline or pipelines, because they confine the routes of the light that travels through them with great accuracy and control, so it expands only through the specific routes in those vessels. They are like pipelines, a pipeline that channels the water that travels through it in complete accuracy, and they are extended and come out from it in the same shape that it is in the side of the pipeline, whether narrow or wide, without ever being any different. For this reason, the lights that travel through these pipelines are called ten Sefirot of straightness, since they are extended according to the rules of those pipelines in straightness and in justice, straightness being in honesty as well. This means that the more important light dresses in the more refined vessels, without any change at all, due to the strong control of the pipelines on them.

M. Laitman: (10:02) Meaning, we have the light of Ein Sof that comes to the vessel, clothes in the vessel according to the screen. And when it's clothed in the vessel, it passes through a pipeline. Here, it's a circle, it's clothed in the vessel in the pipeline; and after the vessel, after the pipeline, it emerges again into the circles. This is a circle called Keter. It went through the straightness, the line, and it enters the circle called Hochma. Then it goes through another portion of straightness, and another line, then it enters the circle of Bina. The vessel here is also a vessel of Hochma, this is also a vessel of Bina. So we have vessels of straightness and vessels of circles, in this way, the light travels. And the light that fills this circle, here, is the light that comes from straightness. But the way it fills the circle, it's called the light of circles.

We're saying that the Malchut of the upper one becomes Keter to the lower one. The Keter is the Creator, unattainable. In the lower one, it's the Creator, unattainable. But in the upper one, it's the very limited Malchut of straightness. That's the difference between the degrees. That's how the lights spread and expand throughout the vessels. That's one degree, that's a second degree, that's a third degree; here, the straightness and the circle, together they are in one degree. And in truth, it's the same for us here as well. I feel myself, and I feel the world around me. This is me, and this is the world – in each and every degree, that's what I have.

Student: (12:41) What's the difference between vessels of straightness and circles?

M. Laitman: What is straightness and circles? No translation

Student: And how do they connect between them?

M. Laitman: I don't know, sir, I just said a few things that will make it easier for us to penetrate it.

Reader: (13:50) Inner Light, we're continuing.

The power of that control, which is the above-mentioned pipelines, is because any desire in the upper degree is a compelling force in the lower degree, which is emanated because of it. Therefore, the restriction on phase four, which is a free choice in the vessels of the circles, becomes a compelling force in the vessels of straightness that are emanated by them. This force is called a screen. This is the meaning of the words in the Zohar, "Invert the desire and you will find the pipeline."

M. Laitman: Invert the desire and you will find the pipeline.

Reader: (14:40) This means that when the pipeline is a screen, meaning restriction and control, meaning when it detains its will to receive in phase four by the power of the upper one that controls it, it is the opposite of the substance of the vessel itself, namely the will to receive, since it detains itself from eliciting its desire.

M. Laitman: Meaning, pipeline is restriction, and circles is without restriction, according to the free desire.

Reader: (15:19) This is why they implied, invert Ratzon and you will find Tzinor,

M. Laitman: You will invert desire and you'll receive pipeline.

Reader: It means that the pipeline is opposite the desire, for it compels its desire and does the opposite of what it wants.

This is why you will find in all the teachings and writings that when they want to name and emphasize the departure of the light from phase four, we call it Tzimtzum or restriction. And when we want to emphasize the power of the restriction that is added by the light of the line that did not expand to phase four, we define it by the name screen, which is a detaining force that prevents the light from expanding to phase four.

When we discuss the vessel in general, meaning the vessel and the screen together, we define it by the name pipeline.

M. Laitman: Meaning also desire, but restricted by the screen — this is a pipeline.

Reader: And when discussing the light, the vessel and the screen together, meaning the light that is clothed in the measure of the pipeline, it is defined by the name line. And when we discuss a vessel in which there is no screen, we define it by the name circle.

M. Laitman: Understood or not? We have a desire, this desire is a circle, it's round, there's a restriction on this desire. The restriction protects the desire, to a circle. We said that the restriction was equal on all sides, and spreading around the center point. Do you remember what's written about the first restriction? Then we have a screen, the screen turns the circle according to the degrees of coarseness, the screen is limitation. So, it makes the circle into what? A pipeline. The screen that makes a coupling with striking with the light, and gets filled by it, becomes a line. I mean, the line is a form of fulfillment, filling in the pipeline. A few words like that, it's quite logical, actually, it's not so abstract. Keep going.

Reader: (18:50) Item three relates to the words "one thin pipeline." Little item three.

The Ari's precision with regard to the word "one" emphasizes the correction of the three lines that were made in the world of Atzilut. It tells us that in the world of Adam Kadmon, this correction of three lines is still absent and there is only one line. The reason for this is that the correction of the three lines occurred afterward in the world of Atzilut and is extended from the association of the quality of mercy with judgment. Here, however, we are dealing with the world of Adam Kadmon, where the association has not yet taken place, this is why there is only one line here.

M. Laitman: Meaning, from Ein Sof we have one line that emerges, which is the world of Adam Kadmon. And below the end of Adam Kadmon, you have three lines, which is Atzilut – three lines. And only in them together, the abundance expands, it actually expands through the middle line – I drew them from above down, although the three lines are from below up. That's how they're built, it means that there is a passing of the abundance in one line and in three lines. But three lines is not three pipelines, he's going to explain to us, it's a style of work whereby the vessel and the screen connect. In the world of Adam Kadmon, it connects in a simple way and is filled; and in the world of Atzilut, it's filled in this way, where there's Bina, here, and Malchut, there, they connect in such a way that they construct for us the middle line. That's right and below, here, is left, and in the middle, you have the middle line; but it's the same pipeline. It's not like there are three pipelines, it's one pipe, just like here, there's a pipe. Also a pipeline here, except it's called three lines, but it's one pipeline to pass the abundance.

Reader: (21:36) The entrance of the light into the vessel of reception of the emanated being is called expansion. It has already been clarified that the vessel of reception in this emanated being is called a pipeline.

M. Laitman: Meaning, the entrance of the light into the vessel, into the pipeline, is called expansion.

Reader: (22:03) Little item four relates to the writing, "the water of the upper light of Ein Sof expands and is extended to the worlds in that place of space and air."

There is a specific value to discern between the degree of the birth of a Partzuf. There, the four phases of the desire are called by the names light, water, firmament, and 100 blessings, or 100 gates. It happens because the lights change their places. Because of that displacement, the light takes the form of water. However, the Ari tells us that the root of this matter occurred here with the appearance of the line, where the light that expands as a line is considered to be water with regard to the upper light. For this reason, he makes the precision, "the water of the upper light of Ein Sof." With the expansion of the light into the thin pipeline, the value of the light was greatly lessened from its value in Ein Sof, and it is therefore considered as water compared to the previous value.

M. Laitman: That gives us all kinds of definitions, approximations, it doesn't actually put them in the right places. But he wants to give us these ideas to have, to consider, it's not clear yet where is he headed. How will these definitions help us? The water, the firmament, 100 blessings.

Reader: (23:50) The words of the ARI, Item Two.

The expansion of the light of Ein Sof into the space. The expansion occurred slowly. When the light of Ein Sof was extended as a straight line into the above-mentioned space, it was not extended and expanded all the way down at once, but rather expanded slowly. I wish to say that in the beginning, the line of light began to expand, and right at the beginning of its expansion as a line, it extended expanded and was extended and became like one wheel round on all sides.

M. Laitman: Yes, we're going to read Item Two, again.

Reader: (24:44) The expansion of the light of Ein Sof into the space. The expansion occurred slowly. When the light of Ein Sof was extended as a straight line into the above-mentioned space, it was not extended and expanded all the way down at once, but rather expanded slowly. I wish to say that in the beginning the line of light began to expand, and right at the beginning of its expansion as a line, it expanded and was extended and became like one wheel round on all sides.

We're going to read Inner Light.

Item 5 relates to the words of the Ari, "a straight line into the space." A light that expands gradually according to the laws of the four phases, meaning from refined to coarse, and stops at phase 4, is called a straight line.

Reader: (26:00) Little item 6 relates to the words "all the way down at once." Do not be mistaken and interpret "at once" and "slowly" that are used here as times, for it is known that spirituality is above time. Rather, all the way down at once means that there is no change of degrees, and slowly means according to the cascading of the degrees. He wishes to say by the order of the cascading of the four known phases, as he will explain henceforth.

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Reader 1: Yes, friends, we heard now many things. I really, it's a lesson that's really easy to move into internal work, to our work – everything that Rav explained about the three lines and the one line, how we work with it! Let's take five minutes and discuss between us in the Tens what we heard. Let's remind each other what was in the lesson here, prepare questions, and then we will move to scrutinize them together. So let's do a workshop for five minutes about that!