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

Daily Morning Lesson: October 26, 2025

Part 3: Live broadcast with Rav

 

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #8

Reader: Hello, we are reading in the “Study of the Ten Sefirot,” Volume 1, Part 4, and we are in chapter 1, Item 8, the words of The ARI. 

Reading: (00:19) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 8

It drew the light of Akudim from Peh to Tabur and departed once more to its origin in the Peh

8. What did the upper emanator do when He wished to create that vessel called Akudim? He extended His light downward until a sufficient measure for the creation of Akudim had existed, which from the Peh to the Tabur (80), and after He extended it (90), that light departed upward and returned to its origin in the Peh (100). 

Reading Again: (01:13) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 8

M. Laitman: I don't see questions. 

Reader: We'll continue. Inner light, in 80, it explains what the Akudim is.

Reading: (02:21) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 8 #80

Inner Light

80. Malchut of the Rosh is called Peh, and Malchut of the Guf is called Tabur. The first nine Sefirot of the Guf begin to expand from the Peh, meaning from Malchut of the Rosh, and end at the Tabur, which is Malchut of the Guf.

The entire place from the Tabur down to the Sium of the Guf is regarded only as the Sefira of Malchut. Even though there are ten Sefirot from the Tabur down, they are regarded as reflected light, and female light, and as receivers that cannot bestow. Thus, the expansion of direct light from the Peh down is considered to extend only through the Tabur, where it stops because of the screen in Tabur.

M. Laitman: Yes.

Question (W Unity): (04:15) It was said that after it expanded, the light returned to its place, this return of the light to its source. There's an expansion downward through a coupling, one, and then the return is through a number of couplings, right? 

M. Laitman: Yes. 

Student: Meaning, these entries and exits enable the entire, each quality of bestowal to express itself? 

M. Laitman: Yes. 

Student: And the difference between the light expanding downwards is actually one light, and the ascent upwards is two lights, if it's possible? Meaning, we talked about the light expanding downwards is actually the quality of limitation and the expansion of light upwards is the relationship between the two lights, right? With the direct light and the reflected light that rejects it. 

M. Laitman: We will learn it now. 

Student: If possible, another question. When we work, when we are filled and the light leaves, let's say after a convention or there's some weakening gradually, is the work of a person to resist the leaving of the light, or to accept every state that the Creator sends us through the right attitude one has? 

M. Laitman: That's the essence of our work. We'll talk about it gradually. 

Question (W Unity): (06:04) Another question. Could we say that the inversion in the reflected light happens when the vessel feels the yearning of the Creator to fill him? 

M. Laitman: You could say so.

Question (PT 19): (06:57) Inner light. The heading Malchut of Rosh is Peh, and it's in the Tabur below the Ten Sefirot, which are called reflected light, and it cannot bestow. So, what kind of reflected light doesn't bestow? When and when will it bestow? 

M. Laitman: We will learn it. We haven't started.

Student: What is this topic of the reflected light, which is below the Tabur? I never heard of such a thing that below the Tabur, there is some kind of reflected light. Reflected light we raise from the Tabur up, not from the Tabur below. How can we accept this story here, in general? 

M. Laitman: The reflected light is the light that the will to receive in the vessel sends back to its origin. So we will see how this works out. 

Student: What does it mean from the Tabur below? That's interesting. 

M. Laitman: From the Tabur and below there’s no will to receive that can receive the light. But it's a desire that needs an additional force to be a receiver. That's ahead of us. We'll see.

Question (W MAK): (09:05) Is there a difference between the quality of Akudim and the world of Akudim? 

M. Laitman: Of course there is. The world of Akudim is something that exists, global, enclosed. And a quality are its unique qualities that depict it and distinguish it from the other worlds.

Student: If I could ask, the quality is on the side of the light, and world is in the side of the Kli? 

M. Laitman: Let's study it gradually. 

Student: What's the difference between the expansion of the direct light from Peh to Tabur, and the expansion of the direct light in the Rosh?

M. Laitman: In the Roch, we have completely different qualities and operations than within the vessel, especially at the end of the vessel. That's why the vessel is divided into three parts that are different from one another. 

Question (W Turkiye 7): (10:56) If everything that's below Tabur is only receivers that cannot bestow, then how can that part actually be corrected? 

M. Laitman: We will learn it. There's room for the question. You're right. We will learn it.

Question (Petah Tikva Center): (11:26) I wanted to ask whether Akudim is the Toch of the Partzufim of AK. From the Toch of Galgalta, AB, and SAG, it's from the Peh to the Tabur. Is that Akudim? So we can maybe define that as the Toch of the Partzufim of AK?

M. Laitman: Akudim, is it Toch, the insides, the interior of the Partzufim of AK? No. Akudim is the interior of the Partzufim, that's clear. But not only that. It moves them out of their place. 

Reader: Maybe we can continue reading a little bit and see what he writes about it. In item 90, a little item 90. 

Reading: (13:04) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 8, #90 & #100

and after He extended it (90), that light departed upward and returned to its origin in the Peh (100).

90. Meaning as the second look, as the ARI wrote (Part 3, Chapter 12) that it comes after the light is drawn to the vessel and not before (see Inner Light, Chapter 7, item 60).

100. It is Malchut of the Rosh, called Peh. It is regarded as the origin of the entire light that expands in the Guf of the degree because she extended it through the first look that is done in her (Part 3, Chapter 12).

Question (Petah Tikva Center): (14:09) He emphasizes in item 80 and 90, I'm sorry, 90 and 100, that the role of the Rosh, called Peh. One of the answers to our students is that the Ten Sefirot of the Rosh are completely different than the Ten Sefirot  of the Guf. So, that's what I wanted to ask about. What's the special role of Malchut of Rosh? Since Malchut is the part that receives, but the whole Rosh receives a decision how much to receive in order to bestow.

M. Laitman: That's the role of Malchut of the Rosh. 

Student: Malchut of Rosh is the one that makes the decision how much to receive? 

M. Laitman: Yes. 

Question (Kyiv 1): (15:01) How does Malchut of Rosh decide how many portions of light it will receive through the Peh so it enters the Guf? 

M. Laitman: This I cannot say, but according to how we operate, the inner qualities of Malchut of the Rosh connect, and we begin to feel her qualities, her operations. And in this way, we begin to understand, to know these operations. This is how we adhere to her, to Malchut of the Rosh.

Question (Petah Tikva Center): (16:15) Malchut of Rosh made a calculation and filled herself with nine Sefirot of light until the Tabur. Why is that not the final correction? 

M. Laitman: We still don't know all the conditions for the end of correction, but it's clear to us that Malchut of the Rosh, which now calculates, takes all the vessels she has and makes a calculation how much she can receive in order to bestow. And then, she receives. What she cannot receive in order to bestow remains outside of the Rosh. And after she completes this operation, we see how much there is a part that receives in her, and she has a part that doesn't receive. And in this way, she divides all the will to receive, to begin with. She divides it in the part that is the interior and the part that is the Sof, the end. 

Reader: Continuing with item nine, with the words of the ARI. 

Reading: (18:11) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 9

A record that remained after the departure of the light became a vessel.

9. It is known that when the upper light expands and disappears once more, it necessarily leaves a record below. That light is the record that remains below. When the upper light departs and becomes concealed in its origin, the light of this record remains below, without that upper light. Then, a vessel is formed by the distancing [of the] remaining light. The expansion of the light and its subsequent departure caused the ‎making of the vessel (200).  

Reading Again: (19:12) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 9

Reading: (20:16) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 9, #200

Inner Light

200. The vessel is made primarily through the record that remains after the departure of the light, as explained here in the words of the ARI. Hence, both are equal in the making of the vessel. Therefore, two couplings are needed here, called: the first look and the second look. The first look is for the expansion of the light, while the second look is for the departure of the light.

It is by these two phases of couplings that the vessels of reception of the degree are completed, as it is written, “as the Lord rejoiced over you to do you good … so the Lord will rejoice etc.” Rejoicing means coupling. There is an upper coupling to destroy, meaning the departure of light, as there is an upper coupling to do good, meaning expansion of light. For that reason they are both called rejoicing. 

Question (Turkiye 1): (21:57) How to revive the light that's in the vessel? How to give it vitality? 

M. Laitman: Through changes in the vessel. There are many records in the vessel. It has an inclination, a tendency to use everything that's in it. So, the will to receive in the vessel is its general force, it chooses how much it can receive, use itself, its will to receive, in order to draw as much light as possible into the vessel, because that's actually the general plan of the vessel; that the vessel wants to be filled, to use all the records, desires that are in it, and this is what happens here. 

Question (Beer Sheva): (23:52) A few things that proceed where we came into. In item 5 it's written, prior to the Akudim, meaning in the Ten Sefirot of Rosh, there are no vessels. 

M. Laitman: Yes.

Student: In little item 30, I'll read here, a part of it, meaning even though Malchut of Rosh also limits the upper light, hence a striking of coupling takes place there, and the reflected light, although in this limitation the reflected light of Malchut of Rosh is not considered an actual limitation but rather only a potential limitation. As the ARI wrote, the Keter is the sample of primordial matter that has the foundation to all foundations. My question, a reality is being described as much as I understand, and you can probably correct me, that whoever is operating here is only the upper light. Because there is no vessel, there is no Akudim to the Rosh of Adam Kadmon. Meaning, the one that operates, is only the upper light that makes the discernments in this primordial matter. And my question is, when does this interaction take place between the light and vessel? Because meanwhile, only the light is operating. 

M. Laitman: It is impossible that only the light operates. The light operates, it's the first, and it influences the vessel. And the vessel reacts according to its nature. And from such an action, there begins a connection between them, and this is what we learn.

Student: It is written that prior to the Akudim, there is actually no vessel. 

M. Laitman: There is no vessel. 

Student: If there’s no vessel, then who is responding? 

M. Laitman: The will to receive, which is still not a vessel. There are several conditions, requisites, for the will to receive to be a vessel. 

Student: That's only in a fourth phase? 

M. Laitman: We will learn it soon. 

Student: The adhesion, the complete adhesion of the vessel and the light prevents it to actually respond, no? Until Malchut of Ein Sof is revealed? 

M. Laitman: No, not like that. Wait. 

Student: What causes Malchut of Ein Sof to become a vessel? What is the reason that the light becomes a vessel? All the time we're just talking about the light so far. 

M. Laitman: In order to have a vessel, we have to come to a state where the will to receive is clear to us, evident, and the state it is in, to what extent it feels the situation, to what extent it feels what is required of it. That's it. And what it demands is already a vessel. 

Student: The actual process where the vessel develops, it's all kind of like, the light is just examining those four qualities in the primordial matter and prepares the place of Malchut of Ein Sof, or am I wrong? 

M. Laitman: We will learn.

Reader: (28:32) Two comments in relationship to the friends in the lesson. First of all, please ask about the study material we read and not about excerpts we read the day before, that's first. Secondly, ask in short, if possible, one question or max, a follow-up question, because there's many friends that want to ask, and we have altogether an hour now with Rav. Thank you. 

Question (Moscow): (29:04) In relation to the records, something in the desire was, there was first a filling, and then when the filling stopped, so that's the root of the vessel, and distinguished from the vessel, only that it's something that can be done, is that the sufficient measure? 

M. Laitman: Yes, it's taken into account there.

Student: Meaning, the possibility to realize this desire is what strengthens the desire. 

M. Laitman: Of course.  

Question (Almaty 1): (29:48) Why do we need the face of Akudim? How does it assist us?  

M. Laitman: The quality of Akudim doesn't help in any way. We simply study. What is that research? What is that desire that the Creator created? And that helps us grow. 

Student: Why is there this additional form? There's all the worlds, the world of ABYA, and there's Akudim, and Nekudim, and Berudim. Why is there this additional quality? What do we need to scrutinize there? 

M. Laitman: We should scrutinize the desire, from what the desires begin, what defines them. Then we come to the degree of these desires. We will be able in that case, how should I say it, to connect with them and be similar to them.

Question (H 10): (31:24) In our state, when we’re developing now, are we discovering vessels that already exist, or are new vessels being expanded? 

M. Laitman: Yes. 

Student: So, we are revealing what already exists, or is something additional expanding as we evolve? 

M. Laitman: No, we can't say it that way. We only feel what's already in the vessel. 

Question (W PT 6): (32:13) I wanted to ask, what exactly are the records in the vessel? 

M. Laitman: The records that are in the vessel are records from its desire to receive to the extent in which the vessel operates the light, and the light comes and fills the vessel, and it emerges from the vessel. And here, there's a question: does the vessel want the light or not? And according to what remains after that calculation of the vessel, it turns out that the vessel really yearns for the light, and the light is a consequence of the action of that vessel. 

Question (Petah Tikva Center): (33:58) In item 80, he writes that the nine Sefirot begin to expand from the Peh and end at the Tabur. What is the expansion of the nine Sefirot? 

M. Laitman: The light comes to the screen in the Peh, the screen connects with it, and then the light continues according to the extent in which it has a desire to fill the vessel, and to the extent in which the vessel is ready to be filled with that desire. The light continues in the vessel and fills it. 

Student: So, is a vessel a Sefira, or is the vessel nine Sefirot?

M. Laitman: The Kli is ten Sefirot.

Student: If I may ask another question. 

M. Laitman: Yes.

Student: How to create a real yearning to study TES on top of all the other desires? Above them? 

M. Laitman: I think it's the most important thing. And we need to give towards it more and more forces, and then it will be revealed to us that there is no more important subject than TES. 

Student: It's felt, but sometimes it isn't felt. Should we have a constant attitude toward TES? Or when it comes, it comes, and when it doesn't, it doesn't. How to make this yearning for the study permanent? 

M. Laitman: We need to scrutinize what's in the vessel, the extent in which it has yearning, where the screen and reflected light come from, and so on. As we scrutinize all these details in the vessel, it will be clear to us that what the vessel does is constantly perform actions to scrutinize the force of desire in it, and to implement, realize, his  desire. 

Question (Unity 4): (38:39) Question according to the text. It is written that there is an upper coupling for the departure of the light and for the expansion of the light, but both are determined as joy. So, where is the joy in the departure of the light? Why is there joy in it? 

M. Laitman: Every action that the Partzuf implements is aimed to bring contentment to the upper desire. That's why it's written that way.

Question (W Turkiye): (39:39) What is the difference between the records and the direct light? 

M. Laitman: The records is what remains after the light appears somewhere, and the direct light is the light that expands in the vessels from its source inside the vessels. 

Question (W Rehovot 1): (40:25) What are Rosh, Toch, Sof in the Ten, and what is the difference in the way they operate? 

M. Laitman: That, we're not learning yet. 

Question (Darom 1): (40:59) Let's say that we come to perform couplings by striking on the coarseness of phase four. So, will it always be for a specific person on the same time? 

M. Laitman: No, that's constantly changing. These records are changing. 

Student: It turns out that in coarseness of one and two, you don't accumulate records, you only maintain what exists in the reflected light, or are there records in coarseness one and two as well? 

M. Laitman: There are always records. The question is whether the vessel can distinguish whether it's working with them right now or not.

Student: Can a person accelerate the pace of the couplings by striking, or should we only be alert to there's None Else Besides Him on that? 

M. Laitman: Both. 

Question (W Moscow 6): (42:32) It's written that it takes two couplings. Oe is called first look, and then the expansion of the light. How does the second coupling happen? The second looking? 

M. Laitman: That, we will read about.  

Question (W Spa): (43:00) In the world of Akudim, are the lights connected in one vessel, and there's still no distinction between the reflected light, the direct light, and the vessels. So, if so, what is the purpose of the preparation toward the creation of the world of Akudim where the Partzufim are revealed and the breaking of the vessels? 

M. Laitman: I didn't understand the question.  

Student: She's asking if in the world of Akudim, the lights are tied in one vessel, and there's still no distinction between the direct light, reflected light, the vessels. So, what is the purpose of the preparation toward the creation of the world of Nekudim, where the Partzufim in the breaking of the vessels are revealed? What is the preparation for the world of Nekudim? 

M. Laitman: What is the preparation is something we will learn about. We have yet to see this. But soon, we will learn to what extent all these discernments come to the Rosh of the Partzuf and demand the reception of the light in a new way.

Reader: Let's continue reading. 

Reading: (44:53) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 10

Since the light departed at once, only one vessel was made, and it is called Keter

10. When the first light departed once more, it departed at once, in a single moment (300). Hence, all the remaining light became one vessel. It is called a vessel, called Keter, since the upper light had not yet been distinguished in ten Sefirot, for their being ten Sefirot had not yet become apparent. The reason it is called Keter and not some other Sefira is that Keter is always close to the Emanator. 

Reader: Again, item Ten, headline.

Since the light departed at once, only one vessel was made, and it is called Keter. Ten. 

Reading Again: (45:56)  Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 10

Reader: Inner light, item 300, relating to the words, departed at once in a single moment. 300.

Reading Again: (47:09) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 10, #300.

Inner Light

300. Although couplings by striking are done there along the departure of the light, and because of it, four levels of ten Sefirot emerged one above the other, it is still regarded as a single departure at a single moment. It is so because the upper light copulates with the screen as it becomes refined and concealed, therefore, these couplings are not regarded as expansion. 

Question (Petah Tikva Center): (48:14) How come the light that entered the vessel and exits it, how is there equality here? He says, the departure of the light and its expansion are equal in making the vessel. So, what's the difference between looking and departure that makes them equal?

M. Laitman: By them connecting and dividing, there is between them many actions which we will learn, waves. And then, we, it turns out that by these waves, the vessels become more sensitive to what the… and this is how we come to a new state.

Student: So, there are differences between the departure of the light and the expansion of the light that make a… ?

M. Laitman: I didn't understand. 

Student: These differences, he talks about differences between the expansion of the light, the light of the Rosh, right? Which reaches the Tabur and then exits the Tabur  back to the Rosh. In these records, there are differences, impressions.

M. Laitman: Yes. 

Student: Is this what qualifies the vessel to come closer to the quality of the upper light? 

M. Laitman: Yes.  

Reader: Let's finish reading the chapter. We are in item 11. Headline, the ten Sefirot  in this vessel are discerned according to their distance from phase 4, meaning according to the four phases in the upper light, 11.

Reading: (50:57) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 11

The ten Sefirot in this vessel are discerned according to their distance from phase four, meaning according to the four phases in the upper light

11. However, although we have explained above that there are the vessels of Malchut and Yesod etc. in this vessel, they are still not called ten vessels since they are still not recognized as ten Sefirot, and also because the light departed together. The thing is that it is like one long vessel, whose parts are not equal, according to the distance of these parts from end to end (400). 

Reader: Again, item 11.

Reading Again: (51:51) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 11

Reader: Inner Light, item 400, explaining the words according to the distance of these parts from end to end, 400. 

Reading: (52:52) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 11, #400

Inner Light

400. You will understand that from what is written in Part 1 (Inner Light, item 50). There are four phases in the upper light itself: HB TM, even before it expands for coupling by striking. Because of it, the single vessel, too, was impressed by the same four phases HB TM in the light. Thus, these ten Sefirot are also discerned in that single vessel, according to the distance of these four phases from end to end.

However, since there is but a single vessel here, which is Malchut, the light is therefore regarded as a single light as well, without the discernment of ten Sefirot. It is so because we have no perception of the light, if not through the evaluation of its clothing in the vessels, and since the vessel is one, we also have a single light

M. Laitman: Okay, we'll conclude with this, this part. What's before you today? 

Reader: Well, first we will continue now into a concluding workshop, summarize the lesson we just had now, and then we'll continue reading Zohar for all. So let's move to summarizing the lesson, please.