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

Daily Morning Lesson: October 8, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

Student: So, we're keeping to study The Study of the Ten Sefirot. As Rav said, after the covenant comes the coupling. Now we can keep studying circles and straightness. We are going to start studying Inner Observation of Part Two. For the newer friends, we have to understand the difference between Inner Observation to the actual chapter itself. In the chapter itself, the text itself, Baal HaSulam clothes upon the writings of the ARI. He interprets his writings. In Inner Observation, Baal HaSulam writes on his own what he wants to elaborate on the topics. So it's always an exciting part to learn. So today, we are going to learn the Inner Observation of Part Two.

Student: Yes friends, of course we will remember the intentions, because all we're doing now is a preparation for our congress, Awakening from below. We will also try to prepare our hearts during the lesson. Please note that after the lesson we will do a workshop within the Tens about what we heard. And let's open. So we're going to open the Study of Ten Sefirot. We're in volume one, Inner Observation. Let's start.

Reader: We are studying from the Study of the Ten Sefirot. Part Two. Inner Observation. 

Reading: (01:49) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

Chapter One Explains the ten Sefirot of circles, and contains six matters: 

1. The circles are regarded as GAR. 

The circles are regarded as GAR.

1. The ARI spoke very little of the ten Sefirot of circles, and even those few words seem ‎filled with contradictions. However, it is impossible to elaborate on them because they are ‎regarded as the first three Sefirot, in which we are forbidden to engage.‎ Nevertheless, the little that the ARI did write should be explained elaborately, enough to ‎accomplish the goal that the ARI had aspired for, meaning as much as is necessary to ‎understand the interconnections in this wisdom.‎  

M. Laitman: (02:44) Meaning, we have ten Sefirot, ten, not nine or eleven, as even Abraham wrote in the Book of Creation, that the entire structure of reality that the Creator created is altogether ten Sefirot.

In the three first Sefirot, the thought of creation is where it's before implementation in the lower one, only to give herself the form in order to connect with the lower one. Keter, Hochma, Bina, KHB, or GAR, the upper three, or first three, we're not able to engage in them. It's prohibited to engage in, and in the wisdom of Kabbalah prohibited means impossible, because everything is permitted, but if you have no possibility to do so, it's therefore called forbidden. Why? Because if you enter, and you don't exactly have the vessels to discern and know what's going on there exactly you'll get confused, and you will not attain the main goal. Hence, in those places where a person can get confused, you're told you're prohibited, or it's forbidden. And whoever wants to advance to the goal understands that all these so-called forbidden things are for his benefit. Just like we do this in our lives that's forbidden, and that's forbidden. Well, there's people that still want to check, let them check, but they usually get harmed by this. And in spirituality it's undoubtedly harmful, and then therefore, Kabbalists truly watch over those who want to advance and give them all kinds of advices how to advance correctly. In addition to what we receive by the system of the degrees, we receive everything gradually, and with protection from above. That's why we do not deal with the upper three of every degree, and in the ZAT, the lower seven of the degree, we do. So much so that Baal HaSulam explains to us in the Introduction to the Book of Zohar, and in the Introduction to the Book of Zohar, that in the upper three, the GAR of the smallest degree of Malchut of Malchut of Assiya, we're not allowed to deal with, and in the ZAT of the greatest degree, there in Atik, AA, or Galgalta, no matter where, in the lower seven, in the ZAT, you can engage in, and correct, and deal with, because where we can grip for sure, perceive for sure the cause, the consequence, the way the process works. That's where you should work, because those are vessels that are under your authority, and you can by acquiring them, advance. Whereas in the GAR of every degree we never acquire it, we never study it, and don't touch it, because that's where there's no revelation of the Creator yet, but rather it's all in an abstract way. Abstract, meaning that it's not able to be clarified in our vessels. We're all talking in relation to the attaining person. So, in the lower seven we attain, distinguish, feel, we can analyze it, and synthesize it, the whole feeling of ours, and then through these discernments, advance. Whereas in the GAR it is so unclear, and uncertain, and abstract that we reach failures, and then divert ourselves from the path. Hence, we need to understand that our entire path from the beginning of the line to its end, until the world of Ein Sof, is all from the ZATs, the lower sevens of the degrees.

M. Laitman: (07:07) And the GARs, the upper threes of the degree are revealed above them as the way the Creator relates to the created being. And the implementation of the created being is in the ZAT, in the vessels of bestowal. This is what we learned from the world of Atzilut, that all we need to correct is the ZON of Atzilut. ZAT of Bina, Zeir Anpin and Malchut, are the letters of the work, the alphabet. And the souls who raise MAN are included in these ZAT, and all the worlds of BYA are included in ZAT. And Adam HaRishon was born from this degree of Bina and below, meaning our entire life, attainment, understanding, scrutinies and corrections, are only in these vessels of ZAT of each and every degree.

Reader: Item 2. Headline: In the ten Sefirot of circles, the more external is more important.

Reading: (08:10) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

In the ten Sefirot of circles, the more external is more important.‎

2. First, let us understand the matters in general. The ARI divides all of reality into two ‎discernments: circles and straightness. This means that all the Partzufim in the five worlds—Adam Kadmon, ABYA, down to this world, contain ten Sefirot of circles and ten Sefirot of straightness. We saw that in the Sefirot of circles, the more external is better, and the more internal is worse, since the top circle, the closest to Ein Sof, which surrounds and encircles all of reality, is the best among them, and it is called Keter.‎ Within it there is a second circle called Hochma, which is worse than Keter, etc., down to the innermost sphere, which is this world, the worst of all the circles, which is darkness without light, and is full of filth. Thus, the more internal the circle is, the worse it is, and the more external ‎the circle is, the better it is.‎

M. Laitman: (09:35) Because that's the nature of the light. From above down that expands. So in the circles, from above down is towards the receiver, but in the circles there is no receiver yet. That's why, because the light is spreading still from the bestower upon the force of the bestower himself. The receiver is not yet in his feeling, his perception, or understanding, and then he receives according to what he's capable and what not, and he already has up and down already. Therefore, the influence of the Creator or the bestowal of the Creator to the created being that is on behalf of the Creator needs to come to us in circles, and the end of the circles is in their center. Therefore, the most external circle is the circle of Keter, and the most internal one is the circle of Malchut. That's because the circles come from wholeness, from the Creator. There are many possibilities to study the circles and to see the connection between them, how a person awakens these vessels on his behalf, like we learn from the teachings of waves, and physics, and diffraction, and all kinds of ways that in these phenomena, in waves, in optics, you can see the wholeness of circles relative to the line altogether. That's something we'll talk about later.

Reader: Number three. In the ten Sefirot of straightness, the more internal is more important.

Reading: (11:51) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

In the ten Sefirot of straightness, the more internal is more important.‎

3. It is the opposite with the Sefirot of straightness, since in them, the more internal is better. This is because the first, and innermost ten Sefirot of straightness are the ten Sefirot of the world of Adam Kadmon, which is called a line that expands from Ein Sof and is extended down to near this world, but does not touch it. Its externality is clothed by the ten Sefirot of straightness of the second world, called the “world ‎of Atzilut,” whose merit is lower than that of the world of Adam Kadmon. The externality of the world of Atzilut is clothed by the ten Sefirot of straightness of the world of Beria, which is worse than the world of Atzilut, down to the ten Sefirot of straightness of the world of Assiya, which is the worst of all the worlds, and clothes the externality of all the worlds. Thus, in the Sefirot of straightness, the more external is worse, and the more internal is better, the opposite of the ten Sefirot of circles. Indeed, a great and profound matter is presented here in this oppositeness between the Sefirot of circles and the Sefirot of straightness, and we should thoroughly understand it.‎ 

M. Laitman: (13:25) Meaning, if we speak of the worlds, then we need to draw it in this way. Is it clear or not? Who can interpret what I drew here? It's not clear. Then read, please, again.

Reader: Let's read again, number three. 

Reading: (14:17) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

In the ten Sefirot of straightness, the more internal is more important.‎

3. It is the opposite with the Sefirot of straightness, since in them, the more internal is better. This is because the first, and innermost ten Sefirot of straightness are the ten Sefirot of the world of Adam Kadmon, which is called a line that expands from Ein Sof and is extended down to near this world, but does not touch it. Its externality is clothed by the ten Sefirot of straightness of the second world, called the “world ‎of Atzilut,” whose merit is lower than that of the world of Adam Kadmon. The externality of the world of Atzilut is clothed by the ten Sefirot of straightness of the world of Beria, which is worse than the world of Atzilut, down to the ten Sefirot of straightness of the world of Assiya, which is the worst of all the worlds, and clothes the externality of all the worlds. Thus, in the Sefirot of straightness, the more external is worse, and the more internal is better, the opposite of the ten Sefirot of circles. Indeed, a great and profound matter is presented here in this oppositeness between the Sefirot of circles and the Sefirot of straightness, and we should thoroughly understand it.‎ 

M. Laitman: (15:47) Clear? The most internal. The most internal. Yes? And here? The most external. Correct? Each and every world, the more internal it is in straightness, it's more external in circles. It's not understood? In circles, the biggest one is external. The biggest straightness is internal. Yes. That's why we say the line of Ein Sof is Galgalta, brings from one end to the other, from Ein Sof to Malchut. And upon it, it clothes the others. Atzilut, Beria, Yetzira, Asiya. Like this. Each ess than the other. That's in straightness. Whereas in circles are like this: this is the Keter, Hochma, Bina, Zeir Anpin, and Malchut. And here it is Keter, Hochma, Bina, Zeir Anpin, and Malchut. So it turns out that the most internal is Keter, and here the most external is Keter. And that's what I drew here, in the worlds.  

Question (Petah Tikva Center): (18:03) What is internal and external in this, connected to this? 

M. Laitman: Internal and external is more important. That's called internal in straightness is more important. And external is considered more important in circles. Or that internal and external define… they define the relationship of what, they determine the oppositeness that the screen gives you. Because how much you are, the higher you are in straightness, so are you lower in circles, and vice versa. It could be. Or in external and internal, in the completion of the ten Sefirot, in the ten Sefirot of direct light and the ten Sefirot of reflected light. Importance.

Question (Petah Tikva Center): (19:29) What's the relation, or how should we understand this oppositeness between circles and straightness? How can I get it? 

M. Laitman: I understand. You're asking as if, what does this give us for our discernments? Where are the circles and where are the straightness in me by which I can, let's say, attribute some understandings, thoughts, feelings of mine in straightness and in circles. It is all determined by the screen. If I work with my desires without a screen, no matter how refined, pure I am, the better. That's coarseness of root. Coarseness of root in circles. That's in Keter of circles. Yes? That's in the Keter of circles. Coarseness root. In the Keter of line, I must be in coarseness phase four. Plus a screen. Then I reach the Keter of the line. There's an inverse relation between lights and vessels. That's what the circles and straightness tell us. The circles bring us the quality of the light, and the line brings forth the quality of the vessel. In the light, Keter is the circle of Keter. In the line, Keter is the intensity, the power of the screen. How do I equalize in my coarseness to the light? You speak of two completely different things, but that are about to equalize between them. The bestower is giving me light, and I, when I bestow, I only give the Kli. That's why it turns out that it's opposite circles and lines for us. Circles are the intention of the Creator, and straightness is the intention of the created being. And as we spoke also yesterday, all together we need to come to a state in which the straightness and circles will be in equality. 

Student: It's called squaring the circle. 

M. Laitman: To square the circle, where when it comes to the area in this integral, they will be equal. Truly, from zero to Ein Sof, they will be equal. But for them to complete one another, I don't know how to express this, that the externality, internality in straightness, and the externality and internality in circles are what complete one another. And then it turns out that you have wholeness. Where in short, the intention of the Creator is completed only through the intention of the created being.

Question (Jerusalem): (23:31) Joseph from Jerusalem is asking, is the difference between straightness and circles like the first three and the seven last fields? 

M. Laitman: It's also somewhat similar to that, because the nature of the circles is like the upper three of straightness, in that, he is correct. Nice.

Question (Petah Tikva Center): (23:53) Can we say in simple words that the coarseness of phase four in straightness is a reflected light to the Keter of the circles?

M. Laitman: No. Coarseness four of straightness comes to Keter of… Of course, no, we don't compare between them. We don't. You can say this, that eventually, by all the degrees connecting together, and then phase four, of course, this reaches that same bestowal like the Keter of circles, yes. But that's… We don't speak this way, and we don't distinguish the vessels altogether in their work in straightness and circles, because in circles, we can't measure, in short, our work when it comes to circles. Let's advance and we will see.

Reader: Number four, headline, Two manners of reception in the vessel, A, through its internality, B, through its externality.

Reading: (24:48) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

Two manners of reception in the vessel: A. through its internality, B. through its externality.‎

4. You already know about the middle point in Ein Sof, where the restriction took place, and the light departed from around that point and became an empty space (see Part 1, Chapter 1, Item 50). It explains there that it is called the “middle point” to indicate that it does not receive through its internality and Toch [interior], but only through its externality, from its surroundings. It receives the light without any rate and measurement because the one that receives from its externality does not place a boundary on the light. Thus, we have two manners of reception in the vessels: The first manner is receiving through its externality, and the second kind is receiving through its internality. Indeed, this does not refer to a place and an area by which to depict externality and internality, so we must thoroughly understand with which internality and externality we are dealing here. 

M. Laitman: (26:14) Any questions, Francis, are there?

Not straightness and internality, externality in circles and straightness, but in the relation between them. Reception through internality and externality, is there?

M. Laitman: No, it's not through the transition, that's later, read again, please.

Reader: Again, number four, Two manners of reception of the vessel, A, through its internality, B, through its externality.

Re-Reading: (26:39) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

Two manners of reception in the vessel: A. through its internality, B. through its externality.‎

4. You already know about the middle point in Ein Sof, where the restriction took place, and the light departed from around that point and became an empty space (see Part 1, Chapter 1, Item 50). It explains there that it is called the “middle point” to indicate that it does not receive through its internality and Toch [interior], but only through its externality, from its surroundings. It receives the light without any rate and measurement because the one that receives from its externality does not place a boundary on the light. Thus, we have two manners of reception in the vessels: The first manner is receiving through its externality, and the second kind is receiving through its internality. Indeed, this does not refer to a place and an area by which to depict externality and internality, so we must thoroughly understand with which internality and externality we are dealing here. 

M. Laitman: (27:58) So, he says that it's possible to receive like an Ein Sof, and that's called through externality, and you can receive later with the screen, which is called through internality. Look at what he explains to us later, please. There's two questions there. What's there? Let's see, 58, internality and externality. So 50… so please question 58.

Reader: 55, What are the upper one and lower one?

Reading: (28:44) Question 55. We should make two primary distinctions in each Partzuf: the vessel for drawing the abundance in it, and the vessel for receiving the abundance in it. They are completely opposite from each other because of the amount of abundance depends on the measure of the coarseness of the vessel extension. The greatest light in the Partzuf, which is called Yechida, needs the vessel with the greatest coarseness to draw it, meaning from phase four in phase four. Its opposite is the vessel of reception because the greatest light, called Yechida, clothes only in the most refined vessel. Hence, when we discern a vessel for extension of abundance, we discern them under the names internality and externality. The more interior the vessel, the coarser it is, and it extends a greater level. Conversely, the more external is more refined and draws a smaller level. When we discern the vessels of reception from the lights in the Partzuf, we refer to them as upper and lower, where the higher is more refined and a greater level is clothed in it. Conversely, the lower one is coarser and a smaller level is clothed in it.

M. Laitman: (30:33) We draw the light by phase four. We receive the light in phase root. So, there is a part that attracts or draws and a part that reveals. And they are different amongst them, these parts, and are also distanced from one another. This one is pure, the phase root, and the phase four is coarse. That's within the vessel.

Also in two vessels, one compared to the other. If the vessel is one, big, and near it the relative small one, then what is it, great and small, in the extent or how much? Malchut is coarser, so the Keter is purer and more distanced than to Malchut. The gap is greater between Malchut and Keter. This gap between them is here. And here, in the small vessel, that's the actual difference of what the Kli is. The extent in which its coarseness and refinement can be more distanced. To attain the descent and to receive the light and work with it correctly during the ascent. As much as these gaps between ascents and descents are bigger, and a person is ready to withstand this, then he is greater, higher, capable of raising up the greater coarseness, and to make it pure. Because we begin from the point altogether. We start from a point that has nothing in it. Darkness arrives. Why does it come from above? Because that's light that is coming, but it awakens in us our coarseness. The coarseness is awakened by this light. And then I feel darkness, because there's nothing in this light that can benefit me with my vessels of reception. If I overcome them, then I start to build from what I received. I already transfer it from coarseness to refinement. And then Malchut begins in me, this point of Malchut begins to be in me. And what I rose up with and did from Malchut and made it refined, here it starts to become Keter. And then I have a certain gap between Malchut and Keter. And each time it's a greater coarseness, so I transfer it to a greater refinement, or purity, and so on. Only in such a way a person builds all of his degrees till infinity, till Ein Sof. Upon the coarseness being revealed in it. There must be 125, or we draw this differently, if you remember. We drew it like this, from zero. The coarseness is revealed, so in the coarseness it does purity. Greater coarseness, greater refinement. And this is how it continues. There must be a minus and then a plus. And that's how it is each time. That's how we work. So here, he is showing this to us.

Reader: Continuing five. So item five, the headline. First three phases are only cause of the appearance of phase four. But they themselves cannot receive. They're like the four layers in the wall of the vessel.

Five.

Reading: (35:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter One

The first three phases only cause the appearance of phase four, but they themselves cannot receive; they are like four layers in the wall of the vessel.

5. You already know that a “spiritual vessel” refers to the desire in the emanated being to receive its abundance from Ein Sof (see Part 1, Questions and Answers on the Meaning of Words, Item 25). Also, you already know that this desire has four phases one below the other. In other words, this vessel, meaning the above-mentioned will to receive, is set in the emanated being and can perform its task only after it gradually passes through the four phases. The first phase is a very faint desire; phase two is greater than phase one, etc., up to phase four, which is the greatness of the desire to the extent that is needed for the final completion of the vessel.

The reason for this has already been explained (Part 1, Chapter 1, Item 50). Since the form of this will to receive is absolutely opposite from the will to bestow incorporated in the light of Ein Sof, it cannot appear at once, but only gradually. It begins from the will to bestow included in the root, called Keter, then to the coarser, which is a little different from it, which is phase one, and then to the coarser, called phase two, and so on until phase four, which is absolutely opposite from the form of the light, and which is specifically, is suitable to operate as a vessel in the emanated being. Conversely, the will to receive in the previous three phases is not disclosed enough to operate as vessels of reception. Thus, only phase four is regarded as the vessel of reception in the emanated being, and for this reason, it is called the internality and the Toch of the emanated being. Phase three in the desire is regarded as outside of phase four; phase two is outside of phase three; phase one is outside of phase two, and the phase of Keter is outside all of them.

Like the wall of a corporeal vessel made of four layers one atop the other, the abundance in that vessel is certainly received in the fourth, innermost layer. The three external layers that surround it are only there to strengthen the innermost fourth layer. Here, too, the light is received only in phase four, while the three phases that precede it are external to it, and come only because it is impossible for phase four to appear, but only by cascading, as we have explained above.  

outside of phase two, and the phase of Keter is outside them all. Like a wall of a corporeal vessel made of four layers, one atop the other, the abundance in that vessel is certainly received in the fourth, innermost layer, and the three external layers that surround it are only there to strengthen the innermost fourth layer. Here too, the light is received only in phase four, while the three phases that preceded are external to it, and come only because it is impossible for phase four to appear, but only by cascading, as we have explained above.

M. Laitman: (38:32) He's telling us that just like we have in the four phases of direct light development, the expansion of the vessel only by the three previous phases, phase four cannot be revealed without the first three phases. We don't consider the first, the three previous discernments or phases, because we only note the phase four, that phase three will be revealed, the previous discernments, we're not considering the phase three, we are considering only phase four and its depth, its strength, and the ability of the vessel to extend and to draw a vessel that can purify and bring us the equivalence of form with light. We'll define this and talk about this next lesson.