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

Daily Morning Lesson: September 15, 2026

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

Student: Hello dear friends. We are beginning the lesson in the Study of the Ten Sefirot. We are in part 2, we are almost finishing chapter 1 and moving to chapter 2. Of part 2, we want to remind ourselves how important it is to get into this lesson with all our heart. We see how the Rav, and the Kabbalists, and Baal HaSulam remind us to pay attention that it's not some corporeal area, or geometry, or shape. We should try to get into the internality of things. It's not like some surface that we draw. Here we receive some feeling, or we don't. We are the way we are used to relating to our reality. Here the Kabbalists are trying to bring us in all the forms, all the diagrams, the shapes, all the discernments we read here are qualities. The relationship between the Creator and the created being, how they are connected to our free choice, where it places us, our reaction to the soul of the Creator. So, as much as possible, let's try to make this material play on the chords of our heart. Even if we don't understand with our intellect, we should be impressed in our feelings, and that will direct us correctly to the spiritual perception.

Student: Within the first part of that lesson, we have a very nice excerpt that Rav said. Let's hear it. We also have it in the subtitles, I think. Let's see what the Rav told us. It's truly a preparation for this TES lesson.

M. Laitman: (02:01) The upper light comes down on a person and acts on a person, not just when a person studies, but it acts according to its equivalence of forms to some extent. Even if it's the surrounding light and comes from afar, meaning that even without a screen, it shines upon us. What does it mean without a screen and from afar? It's nonetheless that we need to make conditions for it to shine upon us from afar and without a screen. These conditions that we value it, that we're expecting, waiting for it to come, that we want for it to bestow upon us, and not just for nothing. Therefore, it's very important during the study to be in wholeness, in joy, in upliftment, and accordingly, the surrounding light shines more.

Student: So yes, we'll enter into this TES lesson with Rav now. We're finishing the first part. Everyone can open up TES 1, the second part. We will read Item 7, and the lesson is about 40 minutes, and it's recommended to write down the main points of what the Rav is explaining to us during the lesson. Let's enter into the lesson.

Reader: The Study of the Ten Sefirot, Volume 1, Second Part, Item 7 above.

Reading: (03:44) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #7

Each world and each Sefira consists of ten inner Sefirot, and of inner of inner ones indefinitely. The Sefirot of the circles envelop each other like onionskins.

7. Each and every world has ten inner Sefirot in it. Each and every inner Sefira in each and every world consists of ten inner of inner Sefirot (8). They are like onionskins, one within the other (9), as in pictures of wheels, as mentioned in geometry books.

Reader: Again, item 7.

Re-Reading: (04:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #7

7. Each and every world has ten inner Sefirot in it. Each and every inner Sefira in each and every world consists of ten inner of inner Sefirot (8). They are like onionskins, one within the other (9), as in pictures of wheels, as mentioned in geometry books.

Reader: We'll go to item 8, which relates to consists of ten inner of inner Sefirot.

Item 8.

M. Laitman: (05:11) Again, we mustn't forget that we're talking about the will to receive that was created in Ein Sof as one desire. Why is it one? It wasn't felt that there were many desires there. Because everything was under the light. The light created the desire, fashioned it, developed it. And each time the feeling came before the desire. So, the desires were not felt because when there's a feeling, there's a feeling of filling in the desire, not the desire. You feel the desire when it's empty. But when it's satisfied, you don't feel it. You feel the satisfaction, the feeling, because the feeling comes from above. It rules. It's the upper one. It's the more complete, and not the deficiency. When the first restriction took place, and that desire wants to determine who I am, what I am, how do I behave. And it all depends not on the light, but on what I decide on the light, on how much I can be equal to it, different from it, equalizing, etc. In this desire, you begin to see many inner desires. That it's not one but consists of infinite inner desires. And in each inner desire, you have inner of inner, etc., etc. And this way, all those desires… Why? Because now, this is how the general desire checks its inner desires. These can be equal to the light, and to what extent, and these cannot. And then through the work of the desire to equalize with the light, we see that in this desire, there are many parts. And these parts, when they want to become equal to the light, they divide into five worlds, each world into five Partzufim, each Partzuf into five Sefirot, etc., etc., etc.

We shouldn't think it's something new. But of course, it was also in Ein Sof. But there, it was in potential. It wasn't clear, it wasn't felt. But when the desire begins to work inside itself, it comes before the light, then we begin to discern in it all kinds of parts. And those parts, afterwards, when they receive one direction and come to a state where all their intentions are only toward the light, then they too unite together toward the light with one intention, and once again become one desire without any changes in it, any differences, because everything is controlled by one intention to bestow. It doesn't matter what desires, small, great, each one, according to its power, wants to bestow 100%. So we are returning to the form, the shape of the circle that we had in Ein Sof. And in the meantime, if we are talking about the incomplete work of the desire to resemble the light, then we say that according to the coarseness in it and the power of reception in it, it is closer or farther from the light. This is why we have that state of Ein Sof, but divided into various circles, onion skins, meaning spheres, the way we depict it. And that's according to the screens. I would also say that, if possible, we shouldn't forget along with it, that everything we depict here, we are depicting it from the person's perception of reality, that this is how he feels it. All of these worlds and spheres are in our desire, and because this desire is still corrupt, and spoiled, and incomplete, we see in it all kinds of parts, spheres, straightness, and all kinds of changes. The minute our desire is corrected, our perception of reality will be upgraded, and we will see the simple light filling all of reality. If possible, let's try to take it from our perception of reality. It's still in us.

Reader: Number eight of "Inner Light," consists of ten inner of inner Sefirot.

Reading: (10:15) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #7

8. Consists of ten inner of inner Sefirot: You can understand the reason for the above incorporation of the Sefirot according to the famous rule, “There is no absence in spirituality.” Any light that passes from one place to another retains its place forever in every phase it passes through (Item 4). Because each lower Sefira is emanated by the upper Sefira by way of cause and effect, the lower one is regarded as passing through the upper one.

Consequently, all the Sefirot are necessarily incorporated in each other. For example, when the first two Sefirot appear, namely Keter and Hochma, the light of Hochma must exit from Ein Sof, from which everything is extended. Afterwards, the light of Hochma must pass through the Sefira of Keter before it reaches the Sefira of Hochma, since Keter caused its emergence. Because the Sefira of Hochma passed there, it acquired its place there, and now there are two Sefirot in Keter, which are Keter and Hochma. Similarly, after all ten Sefirot of the upper light emerged from above downward to Malchut, all nine Sefirot below Keter had to pass through Keter because it was the first reason for the emergence of them all, and afterwards, they all acquired their place there, as there is no absence in the spiritual. This means that all nine lower Sefirot are necessarily present in Keter itself, too, since they passed through there.

By the same principle, there are necessarily nine Sefirot in Hochma, since the eight Sefirot below her had to pass through her, as in Keter. Also, there are eight Sefirot in Bina, for the above reason, and seven Sefirot in Hesed, and so on. In Malchut there is only one because she is the lowest. We also know that Malchut raises ten Sefirot of reflected light from her and above, which clothe the ten Sefirot of the upper light, called “ten Sefirot of direct light.” This reflected light is called the “light of Malchut” because there is no other light in her. This reflected light is referred to in all the places as “ten Sefirot that rise from below upward” (Part Two, Inner Observation, Chapter 6, Item 66). It is explained there that Malchut is regarded as the Keter of those ten Sefirot, because she is the reason for their emergence. The one adjacent to her is called Hochma, and the third degree from her is called Bina, etc. In this manner, the more refined is also the smaller, until the real Keter receives only the Malchut of this reflected light.

From this you can deduce that these ten Sefirot from below upward are all in Malchut since they all pass through Malchut, as Malchut is their root. Thus, all of them acquired their place in Malchut. You therefore find that Malchut, too, consists of ten Sefirot. Nine Sefirot pass through Yesod of reflected light, and thus there are ten Sefirot in Yesod: one Sefira from the upper light from above downward, and nine Sefirot of reflected light from below upward, which must pass through it. The same manner applies in the ten Sefirot of Hod: two Sefirot from above downward, meaning the light of Hod and the light of Yesod that passes through it, and eight Sefirot from below upward. The same applies to the ten Sefirot of Netzah: three from above downward, and seven from below upward, etc. likewise. Thus, after the emergence of the ten Sefirot of the upper light and the ten Sefirot of reflected light, each of them necessarily contains ten complete Sefirot, and likewise in the inner of the inner indefinitely, that you necessarily find this above-mentioned manner of incorporation, and there is no more room to elaborate here. Look in Inner Observation, where we elaborated on this extensively.

M. Laitman: (15:23) He will talk about it later. We learned that, in the end, we get this upper triangle, which is direct light, and the bottom triangle, which is the reflected light. And we always have in each Sefira a part of the direct light and a part of the reflected light. In Keter, we have nine Sefirot of the direct light, and in Malchut, a Malchut of reflected light. And in Malchut, we have a Keter of reflected light, nine Sefirot of reflected light, and only one of direct light. So in each Sefira, it depends on where it is. Accordingly, it has these from the direct light and those from the reflected light. This is how it turns out. What does that mean? It indicates the power of the Sefira. The extent to which, according to its power, it participates with the rest of the Sefirot, first of all, and the measure of its participation. It cannot be more or less, by the way. And we see it from here. And it's also with respect to the souls that are in the same order. Because what is this whole network? If I am an integral part of some system, then the system determines everything for me. I can only reach my own optimum, my own correct state. But that correct state is determined where I am, according to my quality, where I can be as a giver, and where I'm still unable to be as a giver, etc. That state is permanent, determined by the root of my soul. My work is only to reach it, to come to be a participant to the fullest. But what is it? This is already determined by the root of my soul. And that's the way it is here. We always have Sefirot of direct light, but where do they come, the Sefirot of direct light? How many degrees should the light traverse in order to reach the vessel? This is the way of the light, direct light. When it reaches the vessel, it awakens a feeling in the vessel. And then from the vessel, we have the reflected light. So in order to carry out the operation, the feeling in the vessel, let's say if I'm talking about Keter, one light is enough. Hochma, two lights have to be in Keter in order to create that feeling in Hochma. Three lights in Keter turn Hochma in order to awaken a reaction in Bina, and then Bina begins to react, et cetera. In Gevura, in Keter, there must be light, and in order to create a reaction in Hochma of Hochma, and evoke a reaction in Bina of Bina, and evoke a reaction in Keter of Hesed, et cetera. So, what am I measuring in direct light? Reaching the carrier of the desire, and through the reflected light, its reaction. So, in this way, we can talk about all of Ein Sof, the vessel of Ein Sof, and each individual vessel. It doesn't matter. So, it depends on, here you have one soul, here you have another, here you have another, it doesn't matter. What are we measuring here? Let's say this is the common soul. What are we measuring here? We are measuring the number of operations required in order to awaken this soul, and in it, we can also learn what should be the pressure on it, the work in order to awaken it, and what is its reaction, its level of participation, and manner of participation in the common system. You understand what we're talking about, this network? It's not quite, it's three-dimensional, as we learned in the “Gatehouse of Intentions.” You have 25 Partzufim clothed in one another, inner subdivided, inner root, and Rosh, Toch, Sof, and clothing, and the hall, et cetera. But if we take all these calculations, you can't intellectualize it; only when you see it, when it's revealed. So, it turns out that we have the ability to talk about each and every detail about a specific soul, its specific operation on it, its specific reaction. It's a simple explanation. What is there here? But it brings us an ability to talk about our inner work, the inner personal place of each one. Go on.

Reader: Item nine of "Inner Light," relating to,

Reading: (22:15) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #7

9. Like onionskins, one within the other: Meaning every upper one surrounds its lower one from all sides equally, without any discrimination of degrees (see above Item 50).

M. Laitman: (22:36) It's like the law of the vessels of the circles. There's no contact between them, the vessels of the circles. Why? How can one desire touch another? How can that be? I want beer, I want bread, I want to rest, I want to dance. Completely different desires. No one from one desire can understand the other. It's hard for me to imagine that I have a temperature, I'm tired, that I ever wanted to jump, to run, to dance. But when I want to run and dance, try to stop me, it's torture for me. And now, if you awaken me, that'll be torture for me. So each desire is round, it's circular, it doesn't touch another. That expresses the form of the circles one inside the other. The relation between them can be only through the screens, through the pipelines, through the work and the desire. Then we can connect them and begin to compare them. If we have an intention on the desire toward the one place, toward the Creator, toward one discernment, there's a lot of philosophy in it. By philosophy, I mean many ramifications. Keep going.

Reader: Item eight.

Reading: The closer the circle…

Reading: (24:16) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #8

The closer the circle to Ein Sof, the higher and finer it is considered to be, to the point that this world, being at the middle point, which is the farthest from Ein Sof, is utterly corporeal.

8. In each and every circle within each and every world in the space, the closer (10) it is to the light of Ein Sof, the higher and finer it is. You find that this earthly, material world, is the middle point, inside all the circles, within the middle of that entire space and the vacant air. It is also utterly distanced from Ein Sof, farther than all the worlds. This is why it is so corporeal and utterly materialized, although it is the middle point, inside all the circles.

M. Laitman: (25:23) But through the line, the lower one, the middle, the most murky can be the highest. Within these circles, we can learn that we have no way to achieve correction unless through the connection between us, which is done by pipelines, by common screens, not in desires, but in the common goal. In desires, we can never be connected to each other. Meaning I inside of me and you inside of you. Each of us lives within himself, each circle in itself. If we connect these circles by each circle having its own straightness, but that straightness is equal in intention or similar to the others, that we are all toward the one Creator, one goal, directing our circles through common pipelines, then we unite. So, in a sentence, through our common work, the souls unite. There is no other way for them to unite. I can't just sit here and do nothing, and think, and think, and we are dreaming about something, about love. Nothing, it won't help. You have to work with screens, with a common goal, and then through that scrutiny, we can unite. In other words, connection, specifically after the breaking, because after the breaking, we have no screen, we have circles, no above, no below, no importance. Reception, bestowal, only through common work, toward one goal, in pipelines, in screens, above the vessels of the circles, we can unite into one system. Only to the extent of the collaboration in the work. This is why dissemination is so important for us, where everyone gathers and works. Then instead of onion skins, we become one upright man.

Reader: Item 8, again, starting from the heading,

Reading: (28:05) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #8

The closer the circle to Ein Sof, the higher and finer it is considered to be, to the point that this world, being at the middle point, which is the farthest from Ein Sof, is utterly corporeal.

8. In each and every circle within each and every world in the space, the closer (10) it is to the light of Ein Sof, the higher and finer it is. You find that this earthly, material world, is the middle point, inside all the circles, within the middle of that entire space and the vacant air. It is also utterly distanced from Ein Sof, farther than all the worlds. This is why it is so corporeal and utterly materialized, although it is the middle point, inside all the circles.

Reader: Item 10 of "Inner Light," relating to

Reading: (29:15) 10. The closer it is to the light of Ein Sof, the higher and finer it is‎: You already know that the term “close” does not refer to a place, but to closeness of form. You also know that from Ein Sof to the middle point, there are four phases of disparity of form, which consist of the ten Sefirot of circles. The middle point is phase four, the coarsest of them all, and the first circle, called Keter, is regarded as instilling the root of these four phases. Naturally, the circle of Keter is the most refined of all the circles as its form is the closest to Ein Sof. Phase one, which is slightly coarser than it, is farther from Ein Sof than Keter. Phase two, which is coarser still, is farther from Ein Sof than phase one. Finally, the middle point, which is the coarsest, is regarded as the farthest from Ein Sof.

We should not wonder about what he said above (Part One, Chapter One, Item 100), that there are no above and below in the circles, because here we refer to the circles after they received the illumination of the line into them, at which time the state of above and below was made in them, and all the characteristics of the line.

M. Laitman: Then the circles belong to the line. The line begins to control the circles.

Question (Petah Tikva Center): (31:02) Is it correct to say that the desires to receive are closer to the middle point in order to bestow, the more they distance themselves from the middle?

M. Laitman: We learned this a long time ago, of course, in the four phases of direct light. The more the circles developed, they developed from the external circle to the inner circles, where each circle that is more internal, in its coarseness, it's greater than the external one. The external ones are more refined, and the inner ones are coarser. This is how they develop, from above downward, as it's called. Above for them is external, and below for them is internal. You could say, but if it's a bigger desire, crueler, stronger, it should be higher up. It surrounds the others, holds them in itself. Now you're talking about the relative form of the control of the desire, but in the circles there was no control of the desire. There was a control of the light that built the desire. This is why the light built them from the form that is nearest to it, which is regarded as the most external, to the form that is the farthest from it, which is the inner one. But on the other hand, this inner form is the purpose of the light to create the circles. When it finishes creating them with its control, and that's why they are circles, and that's why the last circle is at the center, the center of the light that wants it to be this way, the center. In the center means that all the other circles operate on it, and they actually exist for it in creation. Then the light stops its work, and then this order in the circles begins to influence them and give them the feeling: if I'm internal, why am I not controlling the others, the external ones? They are weaker than I. I'm a bigger will to receive. Then begins this matter of knowing the actions, and shame, et cetera. The light, just by building circles, it instills in them this imbalance, which will later lead to the restriction and the breaking and the corrections. It's all rooted in the first operation of the light. If we are saying that the will to receive was created by the light, but it has, even if it's a perfect form because the light created it, and it's under the control of the light, but it has a certain shape. By this alone, there is a route to all the changes that will come. It can be an ideal circle, never mind, it's already a limitation. You could say, but it's not, there's no above and below and all of that, and so forth. Never mind that it's not revealed. Inside of it, you have all the failures, because the circle, all the deficiencies, because the circle demands what is within and what is without, and then it comes to the sequence of the circles and everything that will happen. More?

Question (Petah Tikva Center): (35:12) In spirituality, after the vessel performs a certain action and advances, can it be impressed by itself from the action it did, or it always only measures itself in relation to the upper one and draws from it the strength to be impressed?

M. Laitman: I don't know what it means to be impressed with itself. From itself means it's disconnected from the root. How can it be from itself? Because it did something. In spirituality, it's clear that it didn't do anything. In spirituality, we discover that the work is a reward, labor is a reward. So how, out of that, can there be impression from itself, that it's inspired by itself? It's grateful that it was given a place to labor in.

Reader: Chapter two

Reading: (36:19) Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 2. Chapter 2

Chapter Two

Explains the ten Sefirot of straightness, their emergence and cascading and what is contained in them, with seven matters in it: 1. The order of the emergence of the ten Sefirot of straightness.

2. The five parts of the soul of the lower Adam: Nefesh, Ruach, Neshama, Haya, Yechida.

3. There is surrounding light, inner light, external vessel and inner vessel in both the circles and the straightness.

4. The light of the circles is the light of Nefesh, and the light of straightness—the light of Ruach. The circles were emanated first, and then the straightness.

5. Arich Anpin of the circles shines for Abba and Ima of the circles in the form of windows from the three lines—right, left and middle in him. The light is extended from them to all the circles in a way that all the details that are in the straightness, are also in the circles.

6. Adam Kadmon was extended from Ein Sof to the end of Atzilut, contains all the worlds, and we have no permission to engage in it.

7. We do not engage in the circles, but only in the straightness.

The order of the emergence of ten Sefirot of straightness.

1. Now we will explain the second state in the ten Sefirot, being the light of straightness, which is similar to three lines in the form of the upper Adam. Through that line, which expands from above downward, and from which the circles expand, that line also expands, in straightness from above downward, from the top of the roof (1) of the top circle, to below the bottom of the end of all the circles from above downward. It consists of ten Sefirot, like the image of a straight Adam (2), upright (3), consisting of 248 organs (4) depicted as three lines: right, left, and middle. He consists of ten Sefirot overall, and each and every Sefira is divided into ten Sefirot indefinitely.

Inner Light

1. The roof of the top circle‎: The Keter in each world or Sefira is regarded as the roof of that world or Sefira. Malchut in each world or Sefira is regarded as the ground of that world or Sefira. The top circle is the Sefira of Keter, and the roof of that Keter is the Keter in the ten Sefirot of that Keter.

2. The image of a straight Adam: The clothing of the Mochin is called Tzelem [image, semblance], from the word Tzel [shade]. The illumination of straightness, which consists of the first three Sefirot, is called Adam, since it receives GAR in garments of Tzelem, and this is an elaborate matter, and here is not the place to elaborate on it.

3. Upright: The Rosh of every Sefira and Partzuf consists of the first three Sefirot: Keter, Hochma, Bina. The seven bottom Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut in each Sefira and Partzuf, are regarded as the Guf of that Sefira and Partzuf. When they are in order, meaning when the lights of GAR are in the vessels of GAR, and the lights of ZAT are in the vessels of ZAT, the Partzuf is regarded as upright. However, if the lights of the Guf are in the vessels of GAR, instead of clothing the lights attributed to them, then that Partzuf is not regarded as being upright, since the Rosh is not more important than the Guf, since even the Rosh uses only the lights of the Guf. This is called “lowering the Rosh,” when the Rosh and the Guf are on the same degree.

Item two of "Inner Light," relating to the image of a straight Adam. The clothing of the Mochin is called Tzelem, image or semblance, from the word Tzel, shade. The illumination of straightness which consists of the first three Sefirot is called Adam, since it receives GAR and garments of Tzelem, and this is an elaborate matter and here is not the place to elaborate on it.

Three, upright. The Rosh of every Sefira and Partzuf consists of the first three Sefirot, Keter, Hochma, Bina. The seven bottom Sefirot, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod and Malchut in each Sefira and Partzuf are regarded as the Guf of that Sefira and Partzuf. When they are in order, meaning when the lights of GAR are in the vessels of GAR and the lights of ZAT are in the vessels of ZAT, the Partzuf is regarded as upright. However, if the lights of the Guf are in the vessels of GAR, instead of clothing the lights attributed to them, then that Partzuf is not regarded as being upright, since the Rosh is not more important than the Guf, since even the Rosh uses only the lights of the Guf. This is called lowering the Rosh, when the Rosh and the Guf are in the same degree.

M. Laitman: God willing, we'll return to that tomorrow. In the meantime, we'll move to the next part.

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