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

Daily Morning Lesson: October 4, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #90

Reader: Hello, we’re reading the Study of the Ten Sefirot, volume 1, part 2, “Circles and Straightness.”

Reading: (00:27) The order of expansion of the ten Sefirot of the circles. The line is called Adam Kadmon

5. That first circle is the closest to Ein Sof (80), and is called “Keter of Adam Kadmon.” Afterwards, this line expand further, was extended a little, and became circular once more (90), and a second circle was made (100) within the first circle. This is called the “circle of Hochma of Adam Kadmon (200).” Then it expanded further down, became circular once more, and formed a third circle within the second circle. It is called the “circle of Bina of Adam Kadmon (300).” It continued to expand and become circular in the same manner until the tenth circle, called the “circle of Malchut of Adam Kadmon (400).” Thus we explained how the ten Sefirot (1) were emanated as ten circles, one within the other (2).

Reader: We will read the inner light portion.

Reading: (01:58) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #190

90. Was extended a little, and became circular once more‎: Do not be misled into interpretating that it is extended in a place and an area. Rather, anything that grows coarser, that movement is called “extension from above downward,” because the refined is regarded as above, and the coarse is regarded as below. This is evaluated as being in closeness of form to phase four, for the closer to phase four, the greater the coarseness it is considered to have, and the farther from it is regarded as more refined. “Extended a little” means that it grew slightly coarser, and the word “extended” relates to the light of the line.

This matter of this extension is that in each and every Sefira, there are ten Sefirot. This is discerned both in the ten Sefirot of circles, and in the ten Sefirot of straightness. When the ten Sefirot of the Sefira Keter first emerged, the line emerged only with its first three Sefirot, which are called the “Rosh [head] of Keter of straightness,” and their illumination expanded to the Sefira of Keter of circles, which contains ten Sefirot, as well. These ten Sefirot of Keter of the circles surround only the first three Sefirot of the ten Sefirot of Keter of the line. After that, meaning after the ten Sefirot of circles were fully completed, the line expanded a little more and was extended a little, meaning elicited its seven lower Sefirot to complete the Keter with the ten Sefirot of straightness.

Thus, these seven lower Sefirot of Keter of the line were extended downward, meaning became coarser than all the ten Sefirot of Keter of circles. Therefore, there are no Sefirot of circles around these seven lower Sefirot, since the circles are higher than them, meaning more refined, and you already know that higher than the other means more refined than the other.

You can understand the reason for this according to the above explanation (Item 30) that the Sefirot of circles precede and are much more important than the Sefirot in the line, since there is no screen in the circles, and that screen in the Sefirot of the line stands in the middle of the Sefira, meaning in the last phase of the Rosh of the Sefira, meaning in the last phase of the first three Sefirot of the ten Sefirot of straightness that exist in each and every Sefira of straightness, and which are also called the “Rosh” of that Sefira.

It turns out that saying that the screen is incorporated in the Sefirot of the line is so only in the seven lower Sefirot of each Sefira below the screen. However, in the first three of the Sefira, called Rosh, there is still no screen because they are above the screen. Thus, these first three are completely similar to all the ten Sefirot of circles in that in both, there is still no screen. For this reason, they stand on the same phase, and you find that the ten Sefirot of each Sefira of circles causes the three first Sefirot of each Sefira of the line.

However, the seven lower Sefirot of each Sefira of the line, which are below the screen, and the screen is already incorporated in them, are much worse than the circles. It is known that all that is worse from another is regarded as lower from the other; hence, they are regarded as being below all the ten Sefirot of the circles. There is not a single phase of circles that can be in the place of these seven Sefirot, because the circles are more important and superior to them.

Thus, it has been thoroughly explained that there is a vacant place between each two Sefirot of the circles, according to the measure of the seven Sefirot of the Sefira of straightness that is there. This is because all ten Sefirot of circles of the Sefira of Keter surround only the first three Sefirot of Keter of the line. However, the seven lower Sefirot of the Keter of the line are extended below all ten Sefirot of Keter of the circles. After these seven Sefirot of Keter of the line are completed, the first three Sefirot of Hochma of the line begin to emerge, surrounded by the ten Sefirot of Hochma of the circles. Thus, between the last phase of Keter of the circles and the first phase of Hochma of the circles, there is a vacant place. In this place, there are the seven lower Sefirot of Keter of the line, meaning where the circles do not surround them. It is likewise between Hochma and Bina, too, and all the Sefirot.

M. Laitman: Ah, Kiev! Yes, Kiev.

Question (Kyiv 1): (09:49) This association between the Sefirot of circles and the Sefirot of straightness and Adam-Kadmon, where do these Sefirot s come from, the Sefirot of the circles? Because it's a complete world that works with a screen.

M. Laitman: No, it's not completely that yet. We're only beginning to learn about it now. Now, the Sefirot of circles emerge, because in their source, They're related to the source of light directly, the light works on them, and they acquire qualities in the form of the light. The circles, they exist to begin with, because that's the quality of the light. And therefore, we have no way to learn about straightness unless we study the circles.

Student: Can it be said that these Sefirot of the circles that we're learning about here are the surrounding light which hasn't entered Galgalta yet, or is it something different?

M. Laitman: The circles are the same light that emerges from the Sefirot of circles, the Ten Sefirot of circles. If on their way of expansion no vessels of straightness are standing, then that light doesn't change, and in that way it enters this Sefirot of circles and fills them.

Question (Turkiye 1): (12:33) How does a person come to a state of prayer in order to rise above his coarseness?

M. Laitman: Yes.

Student: How does he do it? How does a person reach a state of prayer, and what kind of prayer does he need to come to in order to rise above the coarseness he discovers within him?

M. Laitman: When a person wants to adhere to the light, the expansion of light, then he transcends the vessels of straightness and becomes included in the light. We'll learn that later on. Let's continue.

Question (W MAK): (13:32) I have a few questions. What is the connection between the Ten Sefirot of circles and the Ten Sefirot of straightness?

M. Laitman: This is probably their mutual expansion. The Ten Sefirot of straightness expands in the Ten Sefirot of circles.

Student: What are the Ten Sefirot of circles together with the first three of the line?

M. Laitman: That we'll have to learn. At the moment, I won't be able to explain this concretely.

Student: Another question, please.

M. Laitman: Yes.

Student: What are the lower seven of the line?

M. Laitman: We'll learn all of that right now.

Student: The lower seven of the line are higher in quality than the Ten Sefirot of the line?

M. Laitman: That, too, we'll get into. It's all ahead of us. Not that far.

Question (W MAK 26): (15:07) How does the desire form in the Rosh to receive light in the lower seven?

M. Laitman: When the light passes through the Sefirot of Rosh? So, what's accepted in the Rosh builds the Rosh itself, and it turns out that the light receives the qualities of the Sefirot of straightness, or Sefirot of the Rosh, and then as a result the Guf of the Partzuf emerges.

Student: what is the vacant space between the circles?

M. Laitman: The straightness, yeah? That is not that simple. There are such smaller places where it is as if he is detained, where he lingers on it, but he doesn't explain sufficiently. What else? What did you ask?

Student: What is the vacant space between the circles and straightness?

M. Laitman: The empty place is the Sefirot, or the circles, or straightness that are not filled with light due to the lack of screen, or because perhaps simply there the Partzuf ends, and the rest will come in the next Partzuf.

Question (Kyiv 2): (17:09) Can it be said that the Ten Sefirot of the circles and line represent Adam Kadmon?

M. Laitman: Sure, one stems from the other. No, as upper and lower, they continue to exist, but as upper and lower.

Question (ITALIA): (17:48) What is the right way to receive everything that's written about in Test? Do we need to ask about what's written, or simply to listen and be impressed and inspired by it?

M. Laitman: We should be impressed by what's written. And as much as possible, to envision that we are in those Sefirot, or desires that it's talking about. This still ahead of us.

Question (Hadera 1): (18:38) Can we say that the circles are the degrees of development, and the straightness is the connection between them?

M. Laitman: That's not right now. After the straightness expanded, it became as a line, which connects the circles.

Question (W Unity): (19:11) If I understand correctly, the process of the fulfillment of the degrees according to the rules described here were in the Rosh. There exist all the degrees, and the lower seven are filled according to their screens. The decision about this process, does it come from Malchut of Malchut?

M. Laitman: Malchut of Rosh is responsible for everything, and we'll learn more about this later on.

Student: Can I ask another question?

M. Laitman: Yes.

Student: As described here is the process of the expansion of the light, and there is the process of the rejection of the light, and there is the attracting force. Through the connection of these forces, the quality of bestowal is born. And my question is, the quality of bestowal, is it born before the restriction, or only now, after?

M. Laitman: It is revealed in the vessel, when the vessel is in a state of restriction.

Student: So now it's only the actualization of that decision, right? That thought. I just wanted to be precise. There is a decision in the restriction and then the world of Adam Kadmon that's acting upon that decision.

Question (W Spa): (21:03) When the Ten Sefirot of Yosher expand and the Ten spheres of straightness expand through the Ten spheres of circles, what happens in that space where this expansion occurs?

M. Laitman: What happens? The space is filled with the light of the line. Even though the space is the Sefirot of circles, it is filled with the light of straightness.

Question (H 3): (21:56) How to break through the barrier that exists between me and the fencing of the ten?

M. Laitman: No, that's not what we're talking about now. That's not right now. Later on.

Question (W Spain 1): (22:21) The Sefirot of the circles, why are they regarded as superior to the spheres of the line?

M. Laitman: Yes, because they have no limitations. The spheres of the line are all working with the screen. And so it's what I can receive, what I cannot receive. There's calculations there. However, in the circles, it's like the light. There's no calculation. That is what I want. That is what I don't do. All of those things, there's just no limitations on it from above. All of that is still ahead of us.

Question (Petah Tikva Center): (23:20) Continuing what was just asked, it's written that the Sefirot of the circles are superior to the spheres of the line. So how can they receive any sustenance or light from the spheres of the line?

M. Laitman: This and that separately. The spheres of the circles, the fact that they're more exalted than the spheres of the line. The line is as a result of the circles.

Student: Everything we learn about usually, the worlds, the parts of him, that's all the spheres of the line, right?

M. Laitman: Incorrect.

Student: Incorrect?

M. Laitman: No. We'll learn and see.

Student: Usually, we learn only about the parts where a screen exists and reception according to a calculation.

M. Laitman: So I'm telling you, that's not the case. More important for us is where there are screens. Because by the screens, we can connect to the same Partzuf. Excuse me. And see why it does this and not that. What is Partzuf, or that sphere?

Student: What I'm asking is, the world to receive can only understand Partzuf with a screen. Calculation, a calculation. How much it can receive, how much it can't.

M. Laitman: No. The world to receive can understand everything that happens.

Question (Petah Tikva Center): (25:27) He says here that the first three are Partzuf. They are completely similar to the Ten spiritualities of the circles.

M. Laitman: Yes,

Student: because in both there is no screen. So how are they equal, the first three and the circles? In what are they absolutely similar?

M. Laitman: They pass on the light that comes to them without making any change in it as the line limitations. Therefore, the first three in the line are like the first Sefirot of the circle.

Student: Still, those are called the first three, and those are called circles.

M. Laitman: It doesn't matter, circles or straightness, but with respect to the upper light, they have the same actions.

Student: The first three work with reflected light.

M. Laitman: The first three also work with reflected light, yes,

Student: and through that they resemble the circles. How do they resemble the circles?

M. Laitman: We will soon learn that, soon. We'll go with Baal HaSulam, how he explains it. Any other question from Petah Tikva?

Question (Petah Tikva Center): (27:30) Why is the screen located between the lower seven and the first three?

M. Laitman: I don't know, but we'll learn that. We'll learn that later, soon.

Reader: We'll continue. Yes. A small item, a hundred-letter Guf.

Reading: (28:04) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #100

100. A second circle was made (100) within the first circle‎: We must be very careful here, so as not to be confused with imaginary descriptions of area and place in straightness and in the circle, which might trip us into this notion by a slip of the tongue. As we continue, you should remember that straight illumination means that the light enters vessels that have a screen on phase four, and that rounding illumination means that the light enters vessels that do not have a screen on phase four.

Bear in mind that although there is no screen on phase four in the vessels of circles, still, phase four cannot receive any illumination from there after the first restriction, since all the light in the circles must come from the illumination of the line, which is a straight illumination (Item 30), and the light of the line does not shine in phase four at all, since it is drawn from the power of the screen. Thus, the absence of light in phase four of the circles is not because of the vessels, since they have no screen at all. Rather, it is because of the first restriction that is on them. Because the first restriction is not regarded as a disadvantage, all four phases of the vessels of circles are of equal degree, without any differentiation of small and great (Part One, Item 30). Instead, all the darkness that is in phase four is due to the light that is received from the line, and does not shine there, as aforementioned.

M. Laitman: Questions on that?

Reader: It continues.

M. Laitman: It continues a little. Okay, keep going.

Reading: (30:30) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #100

Now you can understand that after the circles received the light through the line, a differentiation of small and great was made in their degrees, and also in the ten Sefirot of circles, where Zeir Anpin is greater and more important than phase four, which is Malchut, since there is no light in Malchut, while in Zeir Anpin, there is light as it is phase three. Similarly, there is greater light in the Sefira of Bina of the circles than in Zeir Anpin since it is farther from phase four than him, since she is phase two. However, all these degrees are not because of the vessels, but because of the light of the line that they receive.

And remember this well.

M. Laitman: Meaning the light of the line can no longer cloak in a will to receive, and therefore there is a difference here between the circles and the straightness.

Question (Petah Tikva Center): (32:09) Circles precede the line, first the circles emerge and then the line.

M. Laitman: Yes.

Student: So how come the line sustains the circles if they precede it?

M. Laitman: That's the whole matter, that after the restriction and the emergence of the line, everything then expands according to the law of the line. And that line receives light from Ein Sof and fills up the circles.

Student: Excuse me for repeating it, but it is said that the circles emerge first, meaning there is no line, but there is a circle.

M. Laitman: Of course, the circle is the aspect of Ein Sof. But the line that emerges after the circles, it fills up the circles. And therefore we learn that, meaning we learn how the vessels, even though they are all after the first restriction and they have only lines, meaning it's according to the screens that have to be in them, how these vessels nevertheless become filled with the light of Ein Sof.

Student: So even though there's no line, it already passed the selection of the screen and it fills the circle, is that the intention here?

M. Laitman: Yes.

Student: Okay, then another question, this expansion of the lights, that's according to the vessels, according to the screen in the vessel, if it's there or not.

M. Laitman: Yes.

Student: So how come you have the vessels of the circles without a screen and also vessels with a screen with the same coarseness? You have two types of vessels.

M. Laitman: How do you envision that?

Student: So it seems to me, he says that you have the vessels of circles in Gal, in the first three you have the vessels of circles, or do you have the vessels of straightness on the same coarseness?

M. Laitman: Over the same coarseness we have vessels of circles and vessels of line. Yes, it's not the same vessels.

Student: What's the difference then?

M. Laitman: We'll soon see..

Reader: Item 200. Yes, so 200 and 300, they're together, combined.

Reading: (35:14) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #200-300

200-300. The “circle of Hochma of Adam Kadmon.” Then it expanded further down, became circular once more, and formed a third circle within the second circle: It has already been explained with regard to the names of the four phases, whose root, namely the will to bestow that is included in the upper light, is called Keter. The beginning of the expansion to the emanated being, meaning phase one is called Hochma, and phase two is called Bina, and phase three is called Zeir Anpin—or the six Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod—and phase four is called Malchut. It has also been explained that only when we speak of the first substance in them, we call them by the name “four phases and their root.” However, if these four phases are already included in their records, as they were in the world of restriction, they are called Keter, Hochma, etc.

Now we will explain why they are called by these names: The root is called Keter [crown] because it is not clothed inside the vessels of the emanated being, but rather surrounds and crowns it from outside its vessels. The word Keter comes from the word “surrounding.” Phase one is called Hochma [wisdom] because the wisdom of the Torah is extended from her, and all the various kinds of Wisdoms that exist in the world, in their final form. Our sages have already defined that name well, when they said, “Who is wise? He who sees the outcome” (Masechet Tamid, 30b). This means that as soon as he looks at something, he sees the outcome and the consequence of it. It means that he sees all the future results that will emerge from that thing, to its very last outcome. For example, when you say that the physical is very wise, it means that he can vividly see all the possible implications that can come out of any illness he examines. Also, when he examines some remedy, he fully perceives all the ramifications of that remedy on the body of the patient.

Similarly, one who is wise in the conducts of nature, when observing some natural being, sees all the consequences that that being brings when it connects to the general reality. It is the same in every other kind of wisdom. It turns out that the meaning and definition of the name “wise,” or “complete wisdom,” refers solely to the ability to know the outcome of every single element in reality, to the last upshot.

From this you can also know the true meaning of the name Bina: All the power of Hitkalilut [scrutiny/observation] so as to see the outcome of every element in reality, both in the Torah and in externality, is extended from the Sefira Bina, and this is why it is called by the name Bina. and from the Sefira Malchut [kingship], absolute authority through force and coercion are extended from it, like one fears the king. This is why she is called Malchut [kingship. The rest of the Sefirot will be explained in their appropriate places.

Now we might ask: Bina should have come before Hochma, since the yearning and the observation to see the outcome comes first, and causes the final wholeness, meaning seeing the outcome, which is called Hochma [wisdom]. Indeed, I have already explained to you that the order of the emanation of the worlds is the opposite of how we understand it: The fulfillment of the desire comes first and causes the revelation of the desire (Item 80). The wholeness precedes and causes the revelation of the imperfection, for thus the degrees cascade and descend from Ein Sof, restriction after restriction, down to this world, the most corrupted of all.

M. Laitman: Yes, it is a very special language. We have no questions.

Question (Petah Tikva Center): (41:42) I want to ask about the previous item.

M. Laitman: Okay.

Student: In terms of the circles, we usually say that there are four phases, and then the restriction, and then the world of Adam Kadmon begins. Where in this order do the circles of AK come in? The Sefirot of the circles.

M. Laitman: Around the Sefirot of the Yosher.

Student: I'll put it this way. What's the difference between Keter? The difference between keter of Adam Kadmon, which is the first circle, most adhered with Ein Sof, and Keter of Adam Kadmon, so between Keter and Adam Kadmon, and the world of Adam Kadmon in Yosher, in straightness. What's the difference between Keter of Adam Kadmon in circles, and Keter of Adam Kadmon in straightness?

M. Laitman: First of all, come out the Ten Sefirot of the circles, and then come out the Ten Sefirot of Yosher. That's the order.

Student: Are they both after the restriction, or are the circles before the restriction?

M. Laitman: The Tzim tzum comes after the emergence of the Ten Sefirot of Yosher of Adam Kadmon.

Question (PT 17): (43:24) In the previous item, you wrote that the law of the first restriction doesn't exist in the first three phases of the circles. Is this what begins the act, the operation,

M. Laitman: again?

Student: He writes that the law of the first restriction that Malchut cannot receive already exists in the first three. The question is, if that's the case, what is this situation that there is no expansion? There's no first seven, and there is the beginning of the operation?

M. Laitman: The beginning of the action is that the light spreads in the first three, and then makes the coupling, and spreads in the seven lower ones.

Student: Who is responsible? Is it only the upper one that's doing the work, doesn't have an emanated being?

M. Laitman: Here, not yet. Here, there still is no action on part of the lower one. The light still spreads in the Upper.

Student: So, what is this coupling? On what was the coupling done?

M. Laitman: When the light begins to expand, to spread, Ohr Yashar it spreads as, within the light.

Question (Petah Tikva Center): (45:44) What I understood is that what separates between the two circles, say Hochma and Bina, is the bottom seven of the line, and now the first three of the line is like the first three of the circles, the ... Now, what is it about the bottom seven of the line that connects between the upper circle and the lower circle?

M. Laitman: In it exists the desire to receive that is disclosed and that connects the light from the circle of the Keter with the circle of Bina.

Student: The bottom sphere of the line, what causes it to become circular again on the first phase, on the next phase?

M. Laitman: It doesn't depend on anything but on the law that there is the circles and there's the straightness.

Student: So, what can the created being receive from the fact that what connects between it and the upper one is the form of the screen, say GAR, the first three of the line is the circles. Now, for the first three circles, we don't have any contact with it. So, what causes the desire to connect to the Creator through the line, through the bottom seven of the line?

Student: What causes the desire to connect to the Creator through the bottom seven of the line?

M. Laitman: The desire to connect is present in the lower ones of the line because that's the beginning of the desire. The desire of the Klim starts after the GAR of Rosh.

Student: GAR of Rosh, the first three of the Rosh, we're talking about the bottom seven of Bina because the first three of Bina is connected to its upper one. The bottom seven of Bina connected to the lower one.

M. Laitman: The GAR of Bina, let's put it this way, passes on all the light that comes to it to the lower, to the Guf, the body.

Question (MAK 11): (48:49) When the Dalet doesn't receive the light, is it the very empty place that separates the Kelim, as it is written above? It is an empty place because there is a screen in front of it that does not let light in.

Student: What is the purpose of this empty place?

M. Laitman: To force the clay to begin to receive light according to the law of the restriction.

Question (Florida): (49:36) Why did Baal HaSulam conclude that we can ask the question why didn't Bina come before Hochma? I didn't understand his reasoning.

M. Laitman: Repeat, please. Florida, repeat.

Student: Yes, I didn't understand Baal HaSulam's question. He says that we can ask the question why didn't Bina come before Hochma? Why did he even think to ask that question? I didn't understand his reasoning.

M. Laitman: That's something that we don't know. It could be that if we think about it, we will come to know, or not, and what's the difference between the two. What we need is to follow Baal HaSulam . What he brings forth from these clarifications, this is what we accept.

Student: He's relating to item 100. I'll just read it. He says, we could ask that the Sefira or Binah should have been before Hochma because the yearning to see what is to be born causes the final completeness. What will be born will be Hochma. So the friend is relating to this. Why Baal HaSulam bring up this question here? Or he says, we should not ask about it?

M. Laitman (Source Text/Commentary): (51:39) He's right. That if so, the Sefira or Bina, it should precede the Hochma since the yearning and the observation to see the outcome comes first and causes the final wholeness, meaning seeing the outcome, which is called keto. Indeed, I've already explained to you that the order of the eMANation of the worlds is the opposite of how we understand it. The fulfillment of the desire comes first and causes the revelation of the desire, meaning first the desire needs to be filled and to feel what's happening with it, what exists between it, the desire, and what fills it, the light of the line. The wholeness precedes the cause of the revelation of the imperfection, and thus the degrees cascade and descend from Ein Sof, restriction after restriction, down to this world, the most corrupted of all. So the question about this is what?

Student: I think you answered it. You tried to understand the question, and I think you explained it.

M. Laitman: No, we'll get to that too.

Reader: Item 400. Explaining the words of Adam Kadmon.

Reading: (53:39) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #400

400. Adam Kadmon: The first world, which was emanated after the restriction, is called the “world of Adam Kadmon.” It is also called the world of Keter. The four worlds: Atzilut, Beria, Yetzira, Assiya, clothes this Adam Kadmon.

M. Laitman: And this is how they pass on the lights further down. One.

Reading: (54:04) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #400

1. The ten Sefirot were emanated as ten circles: Although they are but four degrees, meaning the above-mentioned four phases, they still have ten Sefirot. This is because phase three, called Zeir Anpin or Tifferet, consists of six Sefirot, called: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod. The reason for this will be explained in its appropriate place.

M. Laitman: Meaning he doesn't wish to scrutinize any further.

Reading: (54:48) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #400

Here you should know the precision in Sefer Yetzira [Book of Creation] (Chapter One, 44). It states as follows: “Ten and not nine.” This is something noteworthy indeed, for it has already been explained that all the illuminations of the Sefirot of the upper light, even in the circles, which are completely even, do not shine in phase four, which is called Malchut.

The name Sefira indicates light and vessel only when they are together, meaning when the upper light is clothed in the vessel. However, a vessel without light is not called by that name, for the name Sefira designates glowing and brightness. It is not called by that name, for the name Sefira designates glowing and brightness.

M. Laitman: Meaning, it's a Kli together with a light, a Sefira, that's what it is.

Reading: (55:46) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #400

Accordingly, it would have been plausible to think that Malchut is not a Sefira at all, since the upper light does not shine in her. For this reason, the author of Sefer Yetzira states precisely, “They are ten Sefirot and not nine,” because Malchut, too, is regarded as a Sefira.

The reason is that any connection of the upper light with the ten Sefirot happens specifically through the reflected light that Malchut raises by the power of the screen in her, from below upward (Item 20). Thus, it is to the contrary, she is the most honorable of the ten Sefirot, for without her, the light would not have connected with the upper nine Sefirot. For this reason, Malchut is regarded as being all light. This will be explained in its place.

Question (H 10): (57:14) If I understand correctly, the difference between the circles coming out and becoming circular is when you have a screen. So how can circles emerge before there is a screen?

M. Laitman: No, he doesn't say that they emerge after there is a screen.

Student: Not after, before. He also said that the circles, back in the first restriction, so how can they come out, emerge, if there is still no screen there?

M. Laitman: The upper light that shines over the desire to receive and that the desire to receive feels that it's restricted, then the upper light that's included in that desire to receive discovers the difference between itself and the desire to receive. We learned this in the previous item. And therefore there is no connection in the meantime between the upper light and the desire to receive and afterwards, as the desire to receive nonetheless responds to the upper light, then it rejects it, pushes it, or rejects it. And then, after that, the upper light can spread in it, expand in it.

Question (Almaty): (59:47) It turns out that the circles receive the light thanks to the line which passes through them. And we learned that the circles come out first and only then the line. So don't they receive light before?

M. Laitman: First begins the line and then the light of the circle. Since it's the closest thing that light has that exists in the tens Sefirot compared to the ten Sefirot. And there's no difference between. And here you already... in Ein Sof there's no difference, and here you already have one.

Question (W Haifa 11): (01:00:52) He shows us the order of the creation of the worlds. And gradually brings us to, My question is, does it deliberately bring us to it, so we would understand that they are a part of Malchut or we haven't reached it? Can we really, when we know the structure, can we really use it correctly with our intention?

M. Laitman: We need to try and correctly understand the Kelim, Keter, Hochma. Bina, Zier Anpin that prepare the light for the Malchut, for it to receive it.

Student: That's exactly what I wanted to ask. When we receive the light in Malchut, and the light that we do receive passes through Hochma and Bina, only through that structure, but I don't know if we can use this light.

M. Laitman: Well, we'll go over it and we'll see.

Question (W PT 33): (01:02:17) I heard that the beginning of the operation is when the light spreads into the first three, and then makes a coupling, and expands into the seven bottom ones. So with whom does the light make a coupling if there is no operation on the part of the lower one here, still?

M. Laitman: This is something that we'll go through, we'll go over it.

Question (W PT 34): (01:02:56) Tell me please, the Ten Sefirot of the circles in the world of Adam-Kadmon, can it be said that it is the basis of the screen on the part of the vessel?

M. Laitman: Right, and so we'll conclude the lesson now. They are already making remarks at me that I'm over time, so all the best to you and until tomorrow.

Reader: Thank you very much to Rav. We'll move to the next part of the lesson, reading the Zohar.

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