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

Daily Morning Lesson: July 21, 2026

Part 2: Baal HaSulam. Study of the Ten Sefirot (TES). Vol. 1. Part 1. Chapter One. #1

Reader: So hello, friends! We are now beginning the journey, we are going to study The Study of the Ten Sefirot. Indeed, it may be the greatest work of Baal HaSulam along with Baal HaSulam's commentary on The Book of Zohar, this is Baal HaSulam's commentary on the words of the ARI. Without that — the ARI and everything that he did — only a few days ago we dedicated two days to that, and we saw what greatness he had. And we saw that Baal HaSulam, whatever he wrote, it was the impregnation of the soul of the ARI. So this makes — he makes the words of the ARI more accessible to us, more understood — along with the way that the Rav conveys these materials. We truly have an opportunity here to take everything we learned in the lessons of The Preface that we went through so far. And enter each and every detail, and understand how it works between us. We will also see now how much the Rav places an emphasis on the internality of these things, not to materialize them, not to relate to them as geometrical shapes or things like that. But truly as states, as inner movements in our desire. We truly have a very special opportunity now!

Reader 2: Yes, it is very important what we're about to study now, because what does Baal HaSulam write? Why did the Kabbalists compel each person to study the wisdom of Kabbalah, how is that associated with us? But that's our soul and we know that we are in a state in which we don't feel spirituality. Therefore, one who really wants to know begins to discern from where the state he's in, he starts to discern where one is, where one wants to be, and how to get there. How to get there is precisely what the Kabbalists are telling us. That's why, please note how the Rav relates to everything, to every word of Baal HaSulam. And tells us how we should relate, that you should know precisely what Baal HaSulam is saying, because we don't know. We need to discover these states in spirituality. We have yet to enter, and every new state is called that we didn't enter, because as we learn, it is above reason. So, everything, every state we're in as we study from the degree of 125 that Baal HaSulam gives us, we need to feel this. To distinguish within us all these discernments that Baal HaSulam is giving, and each time compare what he gives and what we feel. That is very important, each time — and that will be our advancement. What else did the Rav say? That advancement can be only in the environment; that anywhere that we are, only connection can guide us to the Creator. If we aim ourselves that way, we learn. We begin to feel, we start to receive and to advance specifically in spirituality. Not in our corporeal state, not with our intellect, but rather in spirituality. So, the lesson that we will see now, the Rav is teaching us this: how important it is to relate correctly. So let's see this.

Reader: Maybe before we watch that, let's hear what the Rav is telling us about it. Excerpt Number four, in the Rav's words. He's telling us exactly, in continuation to what God is saying now:

The most important for us is to try to be as connected as possible, you know, to resemble as much as possible the upper Partzufim, the upper vessels. We are hoping for the light, that through our efforts to be close to each other, it will truly bind us. It will cancel the boundaries, it will cancel the individual ego of each one, and it will connect us in Tens, in hundreds, in thousands. And in this way, we will enjoy the light that will connect us into such vessels in which the light will already appear inside the vessel. And then we will start to be connected both to the vessels and also to the lights.

So let's prepare our heart, let's prepare our writing utensils, let's dive together into the Rav's words. Then we will have a lot of time for questions and answers. Let's leave these materials together. Let's move to the video.

Reader: We're reading The Study of the Ten Sefirot, Part One, Volume One, page one. We remind you that you can ask questions live on the internet. Select questions connected to our material will be asked live.

M. Laitman: (06:03) We will try to study this part also so that it will be close to a beginner. And also those who are more advanced will be able to enjoy it and see deeper things in it. The part in and of itself is very deep, as we study from the beginning to the end. First we have to study the entire wisdom, then when we come back to its beginning, we see how deep it is, precisely in the first and seemingly simplest foundations that are in it. Rabash taught it in a very, very simple way, without getting deeply into the materials. The part itself, but also the Inner Observation because these things are truly connected to man's work. The beginning of the study requires knowing the definitions in a definitive manner, that it's clear and simple, like iron rules, so that every word that a person reads, he has to interpret it only in its spiritual character. So, he won't see a line as a geometrical line but the definition of what is a line, limitations according to what. So, a quality in which such a limitation exists is called a line, a different quality; where the limitation there governs in a different way is called a circle; or it's called a square, or a triangle, etc., these are qualities, not geometrical shapes. Even though we do draw them, we draw them such that it's a shape, we have no choice. First of all, there is a shape but beyond the shape we should immediately see discernments that are completely abstract of time, movement, or place. But rather, time means cause and consequence. A place means a desire; and movement means a change, where the desire changes, and accordingly, all kinds of phenomena take place in it, and these phenomena occur only inside the desire, itself. So, we will also want from our friends, who usually tell us about the Questions and Answers, that they will show us all the definitions here, so when we read some word, we will immediately also read the definition and not run forward. Because in this part, Part One and Part Two, in these two parts, a person actually builds his correct attitude to reading the Kabbalistic materials in all of our sources. So:

The Study of the Ten Sefirot, Part One, Restriction and Line, Chapter One.

Explains the matter of the first restriction, that the light of Ein Sof became restricted in order to emanate the emanated beings and create the created beings.

We have a restriction, which is the first operation that the light of Ein Sof performed in order to emanate the emanated beings and create the created beings. We have two things that He did here, right? Emanated beings and created beings — they both emerged through the first restriction.

Before the restriction, Ein Sof had filled all of reality. The reason for creation was to reveal His names and appellations —

Of Ein Sof, of the light of Ein Sof.

The restriction of the light of Ein Sof was around the middle point. The space that remained after the restriction was round.

Because the light of Ein Sof was even, there are no changes in it, the restriction was also even.

This is the meaning of the circle.

M. Laitman: (11:05) There are many definitions here, right? Let's first of all read these definitions. Otherwise, we won't be able to advance. What is a circle, what is light, maybe, what is a vessel:

Page 33. We're moving to the definition, 41, Circle.

Now let's do the following. The Table of Questions and Answers, page 31, Light.

Light

We're talking about light, meaning everything that is received in the world as in existence from existence, which includes everything except the substance of the vessels —

Except the desire, besides the desire. Everything that we can point at is light. Light and vessel — that's two.

The will to receive in the emanated being is called a vessel. The abundance that he receives is called light. There is nothing we can talk about in the emanated being at all besides light and vessel.

Even, 13.

If there is no discernment of any difference between the four degrees of the will to receive, we say that they're all even, equal.

So, how can it be that between these four degrees — nevertheless there are four degrees, but there is no difference between them – and so they're all even. How can it be that nevertheless they are four degrees?

Unless, if the light governs them, and not the vessel that feels any differences between them, it is considered that they're in a single degree.

Well, let's say a mother has four sons, maybe they're different in their height, their size, all kinds of things, but they receive the same from her. So, with respect to the light that governs them, there is no change in them. Although certainly there are differences between them, this is why it is called four degrees, but they're all even.

Well, what else do you think, that — where is that? Place, 35.

35. Place

The will to receive in the emanated being is the place for all the abundance, light, and light in it.

This means that there could be a great desire, a small desire, a desire, a force, the force of the desire; accordingly, we say there's a lot of room, a lot of place, or less of a place. It's not the imaginary place that we think of, which is in distances.

39. The Middle Point

Phase four in Ein Sof is called so, middle point, because it is united with the light of Ein Sof,

which is specifically, after the expansion of all of the previous degrees, it reaches a desire where she wants to receive the upper light in and of herself, to unite with it before the restriction.

Therefore, she is called the middle point.

41. Round

If there is no discernment of up and down between the four phases in the will to receive — what is up and down, we need to know that then — then it is considered as round.

Meaning,

And the four phases are therefore called four spherical circles, one inside of the other.

So, it says spherical spheres, that you cannot distinguish or discern between them any discernments of above and below.

M. Laitman: (15:55) So, now, above and below, we have that 32, 32. Above and Below. No, that's From Above Downwards, Up and Down, 34.

34. Above and Below

What is most important is considered,

Above, and what is worse is below. What does it mean, important or worse? We all have a problem here, but we need to build a vocabulary, a dictionary according to which we will move away from all the different forms and transition, shift everything to forces, to qualities. Okay, well, let's start reading, and accordingly we will move on to the text. So we need to remember, we're moving into Inner Light.

We must remember that the entire wisdom of Kabbalah is founded on spiritual matters —

What does it mean, spiritual matters?

That do not take up space or time. They're not subject to change or absence whatsoever.

Meaning, there is, they're entirely — we don't have there the discernments we have in our world. There is nothing that occupies space, meaning images, no changes in place. Because the place itself does not exist, and there's no movement, there's no time. When I say before and after, this follows that. There is no absence, that something disappears, or something is born, and comes, and it wasn't there before. Everything exists, in short, it always exists, there was no beginning and there's no end. So, we can't say that it wasn't there before and now it exists. Also, we cannot say that before it went through such a development and therefore another kind of development, as we know in this world. All of these things do not exist in spirituality, it is all only with respect to us. So, we speak in this way but in spirituality these things do not exist, all of the discernments that we can say, discernments meaning changes in between all of these things, these changes do not exist in spirituality whatsoever. Meaning, there's no absence, and no change, and no place, nor time, and they don't occupy any volume, there's no such thing. So, how can we depict to ourselves something spiritual? We can't, because if we don't have a place, then where will we depict spirituality, if it doesn't have a place?

And all the changes that are spoken of in this wisdom do not imply that the first phase becomes absent; it disappears and acquires a different form. Rather, the above change implies an additional form, while the first form does not move from its place.

And that, too, is with respect to the lower ones, it's not that it really happens in spirituality. What truly happens, we don't know, it's a form that is outside of us, that we cannot really talk about. But everything that we speak of is with respect to the vessels of the created being. That someone, this created being comes and researches the spirituality that appears within him in such forms, and we never speak about what truly happens. Also the spiritual world, what we are now studying about, that is so abstract of all of our definitions. It is what appears inside the person who attains, and it's not that it is in and of itself. So, there is only an addition of form here, and the first form does not move from its place,

As absence and change are the conducts of corporeal things.

M. Laitman: (20:46) Meaning, the desires change and therefore they perceive changes.

This is all the difficulty for beginners, for they perceive matters by means of corporeal boundaries of time, space, change, and exchange. However, the authors —

The Kabbalists —

Use them only as signs, mere signs to point

To their upper roots.

For this reason, the beginner has to make an effort to interpret every word in its spiritual characteristic.

This is why we have this dictionary, this vocabulary, that we have to know it by rote. What is its spiritual characteristic, how to interpret it? Detach or abstract of space, time, and change.

It is upon the readers to thoroughly memorize the meaning of these words, for it is impossible to repeat them every time.

We have to know the meaning of the words by rote, to memorize it, not the way it seems to me. Each time it will seem to me differently and I have to check myself with this dictionary precisely each time, until I more or less acquire the true definition in my memory – in my memory. Because the true definition, when I'll get to it, that will be only at the end of the road, at the end of the spiritual road, on this ladder of degrees. I need to reach the roots of these phenomena, and then I will know the true meaning of their appellations.

On page 29, in The Table of Explanations, there's a comment there. He says the following, if you forgot — forgetting the meaning of the word in some matter. Can you please read it?

Reader: If you forgot the meaning of a certain matter — forgetting the meaning of a certain matter is worse than erasing that word within the matter, since this alien understanding will blur the whole matter. Hence, accustom yourself through the questions and answers, until you can answer them with no mistakes.

M. Laitman: Again

Reader: Forgetting the meaning of a certain word in some matter is worse than erasing that word in the matter, since this foreign understanding will blur the whole matter. Hence, accustom yourself to learn all the questions and answers until you can answer them without any labor.

M. Laitman: (24:05) Just by memorizing, well, what can I tell you? It's clear that this whole confusion that we have in understanding spirituality: Guf, Nefesh, body and soul. And how the soul remains after the body dies, and what happens with the body. Its dying and its resurrection, the revival of the dead, the Luz bone, all kinds of things that people have attached to bodies with all kinds of solutions, with reincarnations. All of the confusion that exists around the wisdom of Kabbalah stems from a very simple thing. That they heard something from the Kabbalists and they didn't interpret it with the right words, with the correct meaning of the words, right? And then they tied the spiritual matters, which are completely abstract from any corporeality. Suddenly they started to tie it to corporeality, and then you suddenly have a spiritual force in the hands, and in the legs, in the body. This body, it becomes holy, maybe your garments become holy, special movements in which you perform spiritual actions, etc., etc.

Meaning, the cleanliness of the language, the clean, correct, true definition is the key. Either a person walks on the spiritual path, or he walks on the corporeal path. Until he descends to Hassidism and later on to confusion, and then completely to idolatry. This simple idolatry, meaning that he begins to see in corporeal, material objects in this world all kinds of spiritual things, this is truly idolatry. That you see so much that spirituality is abstract, distinguished, completely does not belong to us, to our depiction, our definitions, our perception, our touch. That it is impossible for us in our world to find something through which we will connect to spirituality. But rather through the point in the heart, if the upper light will come to it, if we will be able to distinguish this point from our ego. Then from that, from that point, the spiritual vessel will begin to develop, and what it is, we don't know for the time being. And before that, we are all in corporeality and we are all in an incorrect depiction.

Look what humanity has done in all of its spiritual development, quote-unquote, right? What corruptions were made from the wisdom of Kabbalah, and therefore,we, on the opposite, we need to go now, walk now, in the opposite direction, the opposite path. We have to go and cleanse ourselves from all of these imaginations that the will to receive necessarily depicts to itself if it hears some spiritual words, right? I'm not even talking in a simple manner, where it says in the Torah that they have wings, so we depict them as having wings, angels, or all kinds of other things, all kinds of forms. I'm not even talking about that – those really crude, simple mistakes, for undeveloped children – I'm talking about detaching ourselves from definitions of the perception of reality that we have in this world, in time, movement, and place. Time, movement, and place.

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Reader: We heard a lot now about the definitions, the attitude, the approach. So let's help each other to put things into order, so we won't have confusion, so we won't think by mistake that those with wings have wings. Let's take six minutes in the Tens, let's organize what we heard. Let's organize the questions for ourselves and then we will start to take questions from the friends. So, please, six minutes.

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