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

Daily Morning Lesson: August 5, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #3

Reader: Hello to all our friends, to the world, dear world Kli. We're after another lesson, where we have no words to describe the spirit, the power, or the discernment we get from these very, very special, special lessons with the Rav. We have an excerpt, I think we have it in the subtitles too, that will prepare us toward TES, and will remind us of a key point that the Rav mentioned in the lesson, and that excerpt connects the example and the purpose of the study together, which is to draw the reforming light. So let's read it.

(00:54) The Rav said this: We are puppets, but these puppets still have a string, you know, like a puppet is hanging on strings that move it, but there is a string to that puppet, and in that string, it can lift itself up to the level of the person who is moving it, it can do it. There is one string, otherwise we wouldn't be told about this whole thing. We would remain like beasts, and that's it. That string is through the point in the heart. When I draw on myself surrounding light, I rise on that light, on that ray of light, I rise up, and then I am no longer dependent on the strings. I adhere to the hand that moves me.

Student: So, we have an opportunity to grab the end of that thread. We'll open The Study of the Ten Sefirot, Chapter 1, and we'll go dive into the lesson where the Rav pulls us from the end of that line and helps us climb up to the place we have to reach. When we relate to this text, we're looking at small letter 50 in the "Inner Light," starting from the words, "Now you will understand the four phases." In the study materials, so again, item 50, "Inner Light," "Now you will understand." So we're going to start the lesson, we're going to write down discernments, questions, and after the Rav's lesson, we'll try to understand and interpret and go a bit deeper into the text itself, please.

Reader: We are reading from The Study of the Ten Sefirot, item 50, "Inner Light," "Inner Light" item 50, in the paragraph, "Now you will understand."

Reading: (03:23) Now you'll understand the four phases and degrees that must be in every emanated being.

M. Laitman: (03:29) Because the emanated being is disconnected from the Emanator, so he's emanated from Him. He came out of Him, but as a self-existence on its own right. So it couldn't be that he left the Emanator directly, because if he left directly, instantly, he's still a direct result of the Emanator. But he must go through a few actions until something is depicted in him that, according to that, can be called created being, meaning separated from the Emanator. What is that quality, that force, what is that matter that separates him from the Emanator? That specifically because of that, it will be called that he exists on his own right, a creation of its own.

Reading: (04:28) First, the light expands from the Emanator as light of Hochma, containing only the will to receive. This is phase one. Then the will to bestow intensifies in that light, and it draws light of Hassadim. This intensification is regarded as phase two. Then this light of Hassadim makes a great expansion, whose meaning will be explained below. And this is phase three. After the above three phases fully emerge, the force of the will to receive, incorporated in the first expansion, reawakens and draws light of Hochma once more.

M. Laitman: (05:18) Meaning, from the light, as usual, when we draw it, we have an expansion which is phase one, then two, then three, and the fourth expansion. What is the difference between phase one and phase four? Also phase one wants to receive what comes to it. But when the Emanator created it directly, it created a desire, a will to receive. But this will to receive came directly from the Emanator. Even though it's called existence from absence, but it still came from the Emanator. But phase four, the will to receive that wants to receive the abundance, is also the will to receive. But it's not existence from absence; it came from itself. By this, phase four is special and separated from phase one. Meaning, the Emanator here, the Creator, the light that wants to bring this development to the created being so it'll be independent, it attains its purpose in this development on the fourth stage of the development. It has to work upon the will to receive through four phases, and the last phase, the will to receive wants to want from itself, wants to receive from itself. There's an awakening from himself. Meaning, the goal that was presented in phase one is attained in phase four.

Reading: (07:24) This completes the permanent will to receive in the Partzuf, which is revealed as yearning, meaning when there was no light of Hochma in the Partzuf, but light of Hassadim, after phase three, when the emanated being could yearn for light of Hochma. It is this yearning that determines the will to receive in him and completes his vessels of reception, which was not so with the first expansion. For this reason, the vessels of reception are completed only in this phase four, also called the second intensification. Once phase four was completed in Ein Sof, the restriction occurred in her, meaning the departure of the will to receive from phase four, causing the departure of the light of Ein Sof from there.

M. Laitman: (08:24) Clear? Meaning, phase four, what was unique about it? It has the same will to receive like in phase one, like in phase one, except for that, it also has a yearning of its own. That's the addition. That's why phase four is called the emanated being, or the created being. Because the will to receive of itself comes from the Emanator, like we say in this world. If I just have the will to receive, that I live according to it, it comes from nature. That Elokim, God in Gematria, means nature. If I start having a will to receive not from myself, not from my environment, but that I myself awaken it through all kinds of things that aren't in my authority, by the light I awaken that desire in me, then the desire that I awaken in me from the light is called my own yearning. And that yearning is called created being. And until that yearning, I don't exist. What exists is something that the light activates and has no independence in that. From here, from the state of the development through four phases, we can extract all the laws of reality, all laws of reality, completely. In our work, in our relations towards one another, towards the Creator, what the point of the heart is, what the beastly desire is, development through four phases, because as he says, this name Yod-Hey-Vav-Hey includes everything.

Question (Pardesiya): (10:25) How can the vessels develop before there is restriction and a screen?

M. Laitman: What do you mean before? Who brings the vessel to the restriction and the screen? It's development. The screen, restriction, all the other cascading is a result of the development of the vessel and the light that works on it. So, how can he say, what's the reason for the changes? The development of the vessel? The light bestows. The light is always first. That is number one. That's it. That's clear. The will to receive is number two. And there's nothing else. The light develops the will to receive to, let's say, number three. That starts feeling itself, an awakening of itself. From this awakening, it already starts interfering with the way the light is working on it. Like a baby, or a child, whatever he's told, he does. He just does everything, no problem. Suddenly, he starts discovering his character. I want this, and my mother isn't exactly like that, and this is like that. He starts showing his character. So the light that works on him, behind that, the light that works on phase three that is already independent starts working on it. And he can't just work only the light anymore. Here, there are already two authorities: the light and this awakening of itself. And it's two authorities, two authorities, that’s it. And then in that collision between them, then comes the first restriction, as he says, then the screen, and all these actions, until the vessel doesn't determine in this awakening, what does he decide here? That he wants equivalence. Wants to reach equivalence. He already starts determining. The vessel starts coming before the light more and more, until after the shattering, he brings himself to the five worlds. After the worlds, you have the shattering. After the shattering you have the force of the light in the vessel. This is what the vessel actually receives from the shattering. The forces of the light enter the vessel, and then the vessel, after the shattering, starts using the force of this light in him and all its records, and starts correcting itself in equivalence to the Bestower. We see that every time the vessel takes upon itself more, and more, and more records, impressions, forces, actions, until it becomes equal to the Creator, meaning just like the light here, that's how the vessel becomes a result of the correction, the end of correction. They become completely equal to one another. But except for light and vessel, there's nothing. Just the vessel, the way it takes discernments, qualities, forces, and uses them, that's something the Creator gives. You want it? Please. The yearning? Please. Restriction? Please. Everything? Please.

Question (Petah Tikva Center): (15:25) He writes here that the departure of the will to receive from this phase four, what does that mean? That the will to receive departed?

M. Laitman: He's going to explain it in a moment. The will to receive doesn't depart. We talk about it that way, that the vessel, after the shame, and the vessel prefers being in equivalence of form. His desire uplifts, becomes more refined, and then the will to receive surrenders and isn't felt. If we didn't read enough, so he's going to speak about it in a moment. Please.

Reader: Paragraph "Thus."

Reading: (16:11) Thus, the four phases that must exist in every emanated being have been explained, where phase one, called first expansion, or Hochma; phase two is called first intensification, or Bina; phase three is called second expansion, or Zeir Anpin; phase four is called second intensification, or Malchut.

The two expansions are regarded as males, for they are abundance that is extended from the Emanator.

M. Laitman: That's phase one and phase three.

Reading: (16:46) The first expansion is abundance of light of Hochma, and the second expansion is abundance of light of Hassadim. The two intensifications are regarded as two females, for they are an awakening of the emanated being and the intensification of the desire by his own strength. The first intensification is the awakening in the emanated being for the will to bestow, which becomes the root for the light of Hassadim. The second intensification is the awakening of the emanated being for the will to receive, which becomes the vessel of reception in the Partzuf, in all the desirable completeness. It is always referred to as phase four.

That phase four is called the middle point in Ein Sof. It is that which the Ari refers to when he says, "restricted Himself in the middle point in Him." It is called so, since it is a vessel of reception for the light of Ein Sof, which is completely immeasurable and boundless. For this reason, its existence is like a point in the interior of the middle of that light, while the light surrounds it and adheres to it from all around immeasurably. Only thus can it sustain the upper light immeasurably and boundlessly. Conversely, in the vessels of reception, after the restriction and below, meaning in the lower emanated beings, there are vessels of reception that hold their light within them, in their internality. It means that the walls of the vessels, which are the four phases in them, place a boundary and a measure on the light inside them, due to the coarseness in the vessels. However, in Ein Sof, where light and vessel are in simple unity, meaning He and His name are one,

M. Laitman: (19:06) Meaning, what do we have here in this Malchut in the second overcoming? That she is filled with light, she understands who she is receiving the light from, there is that wholeness. Once she feels — I'm not speaking about the response, because we learn that every phase is divided into two parts: the part that she really is, and the next part that already develops out of her as a result of the first half. So, this Malchut, when she's filled with light, and she feels herself that she has no limits to her fulfillment, she's called Malchut of Ein Sof. Then we say that all the previous stages only support her and exist in her as those that organize all phase four. Meaning, we can draw these circles one inside the other, that we have: root, one, two, three, four, and this way, they expand one inside the other, these circles, and phase four is the last in the development. We drew her as if she's the smallest, but she is actually the greatest will to receive. Only in such a depiction, we draw what's most important, that we should inward. So here, there is the light of Ein Sof that surrounds, which develops from the root — the root has a desire, existence from absence, and from her, this desire developed into phase one, two, three, and four. But all these desires have no limitations. Why? Because there's no response from the vessel on what the light is doing to it. It's like an embryo in the mother's womb; everything comes from nature, from above, they're not waiting for any response from him, can’t be a response. That's why everything is in a circle, equal, like the upper light is in one equality. Why? There's only one purpose: to do good.

M. Laitman: (22:05) Phase one, which starts feeling itself towards the light, so in her, a relation towards the light awakens that it makes a relation with them with no limits or direction. And she says, no, I want to have a relationship with You, You for me, me for You, but in a special way, through a line. Not that You'll come to me and do whatever You want to do. I want to show myself, I want to equalize myself, I want to raise myself, I have my own desire. Then from phase four and onward, the circle stops, that was under the control of the light controlling the desire, and from phase one saying that she decides, there's a decision, a decision on behalf of phase four. Then instead of the circle, the circle becomes a square, let's say, or a line, better to say. Meaning, by this, the desire determines that it wants to say something. In the end, by the line, it also comes back to becoming a circle, but this circle is already in the end of correction, that it completely corrects itself. Again, it goes back to Ein Sof, but Ein Sof already on behalf of that emanated being that exactly is equal to the Creator's relation to him. Just like here, the Creator entirely wants to bestow into these circles until Malchut of Ein Sof, Malchut of Ein Sof. In this way, the created being reaches the same relation towards the Creator, and he also returns to becoming a circle towards the Creator. And here, it's circles of the Creator towards the created being. That's the process. Now we will need to go a bit to the questions and answers. We have the overcomings, the expansions, and see a bit more of the details of those stages. Even though we've studied them pretty well, I think we still should invest more and more in this, because in those four phases, everything exists in there, whatever the Creator gives the created being. Because from the restriction and onward, it's the created being that starts responding. In Ein Sof, there was everything the Creator wanted to give, and it's all, let's say, concealed, or incorporated is more correct to say in the four phases. Whoever studies and tries to feel and locate everything in that first HaVaYaH, the main one, that's where you discover everything. That's what we learned, that from this HaVaYaH, all the rest, it's the created being developing from what it received. Let's say, from potential into practice.

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