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

Daily Morning Lesson: August 3, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #10

Reader: Hello, friends. We continue to study from “The Study of Ten Sefirot” with the lessons of Rav, we are in the second part of our lesson. We are in “The Study of the Ten Sefirot,” Volume 1, Part 1, page 2 in Hebrew. We are in the “Inner Light,” in item 10.

Student: And a short quote from the lesson we just heard. 

Reading: (00:30) You are willing to annul everything, to give up on everything you have in order to be adhered to the upper one without a mind, without reason. That if you remain with the mind and reason, but you adhere to Him like a seed in the womb. That is called the embryo. That is how you start growing. 

Student: So, may we be rewarded in being embryos, as quick as we can. Now we're going to hear the lesson with Rav. I'm reminding that we are still on Item 1 from what the ARI wrote. Baal HaSulam is still explaining the first item by the ARI. So, let's hear Rav write down what Rav says, and in the end, we'll have a workshop and prepare questions. Okay, let's hear Rav.

Reader: Item 10, I'm sorry, yes, item 10, small 10, clarifies completely even. Item 10 

Reading: (01:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #10 - Twice

10. Completely even: Where there is no refinement and coarseness by which the degrees are set and discerned, since these discernments were established in the worlds, only with the innovation of the restriction, as will be explained below.

Reader: Again, we'll read again item 10, completely even. 

M. Laitman: (02:17) Oh, so you see, he's speaking about the light of Ein Sof, above. Completely even, called the light of Ein Sof. So, what does he say below in item 10? No refinement or coarseness belongs to the vessels, which the degrees are set and discerned according to them; the degrees - we're speaking vessels. Since these discernments were established in the world, established, the coarseness in the worlds and the concealments later on - it's all vessels. Why is he explaining about vessels if the ARI is speaking about lights? That is in one equality, because the light is what the vessel attains, that's its excitement in the vessel. I'm excited, I do, I feel something inside that feeling, I call that feeling of mine - light. It's not light. It's not what fills me, I don't know what fills me; I don't know what's in me. I just know that I'm excited. So, I measure that inspiration, and I call that light. And there's no connection between what really fills me as His essence to what I feel in the vessel, because it depends on the qualities of the vessels. So, light, again, light is a type of inspiration of the vessel, excitement, and not to depict that as something that exists outside of the vessel. We can't, we can't express that discernment. It's the root; it is the source, the previous reason to my inspiration. In this way, I can say, I guess it exists, I guess, because I can't really understand it, I can't grasp it, I can't feel it, I can't discern it. That's why he says that above, he's only speaking about the light, equal, completely called the light of Ein Sof, and below, he says, there still aren't discernments, there still aren't clear vessels. That's why we cannot say more than simple light.

Question (Petah Tikva Center): (04:45) Why does it say, the innovation of the restriction? After all, he's starting from the beginning. Why does it say innovation, if it's not something that already was?

M. Laitman: No, it wasn't. Innovation means that it wasn't there before, and it came. That's his language. Renewing the restriction that was never there, and now it happened. 

Question (Petah Tikva Center): (05:12) The Kli which grasps this light of Ein Sof, this simple Ein Sof, is it called Malchut of Ein Sof? Is that what it's called?

M. Laitman: He still didn't mention Malchut. I don't know. I'm not smart. He says the light of Ein Sof is called that way. If he didn't mention Malchut, I don't mention it. Why? For what? I try to find his words sufficient. Unless, if we go and explain something, but right now, this is what we have.

Student: Nevertheless, you're saying that every light is a revelation of a vessel. So in what vessel is this light revealed? That's the question.

M. Laitman: So, this revelation, the Kabbalists, like I said, and we can't forget it, the Kabbalists that reach the world of Ein Sof, reach it with a complete, whole, filled vessels, with all discernments. Everything you need to know, you know. Everything you need to feel, you felt. You went through all states, 125 degrees that put the final degree together. You already know all the discernments, all the little spaces inside in the vessels, with all the little discernments that could happen, there was the light. You completely know all of creation on behalf of the vessels and on behalf of their excitements called lights. And then you're incorporated in the final state, which is the upper, simple light, filling all of reality. But you can scrutinize it from a state that you can discern in such a way, just like He, your high state, where you can actually test it, discern it. You're saying, this state like a baby. A baby still can't feel anything, not the source of the light, not any discernments in the light, still lacking vessels, like he says here. All kinds of discernments, worlds, degrees - nothing. That's why he feels the simple light. But me, when I come there, I feel the light of Ein Sof in a different way. For me, it's simple because in all the states I've been through, now I determined that it's simple because I've checked it upon myself and I saw that in all the states He brings me, let's say He determines Himself and the whole world to the scale of merit, that in all the degrees I've gone through, He wanted me to reach the Good that does good. And I really reach it now. But I did it from determining, from difficult work, from the darkness, and I reached that simple light, Pshat, as Baal HaSulam calls it; he explains it. Pshat, meaning it comes from above downward, like Tzelem, and not from below upward. That Pardes, the orchard. Pardes - it’s Atzilut, Beria, Yetzira, Assiya. This is how it is.  So, he starts from Pshat Ein Sof, but he reaches it after all the previous discernments.

M. Laitman: (09:11) So, the fact that the vessel cascaded from above downward from Ein Sof, he still doesn't discern anything, but if you reach it from below upward to the Pshat, so for you, it's all really a simple light. But you understand that what it's simple, you understand what it means to do good to the created beings, and that's it. There's nothing else. Because you've gone through all the other discernments on each one of your desires; you have done work and saw throughout all the darkness and all those discernments you've gone through, that it is all for your benefit, for the created being. For now, you've corrected yourself here in Galgalta ve Eynaim; afterwards in the AHP of ascent, even you reach the end of correction. So you determine yourself to the scale merit in Galgalta ve Eynaim, the whole world, and to the scale merit in AHP, you make this vessel of Ein Sof that you add all the souls of Adam HaRishon into there, and then you incorporate in the world of Ein Sof, in this infinite state where everything is corrected; then you can reach the Pshat, the simple light, that the upper light is simple, filling you. Why simple? It's not simple. It's NRNHY. It's NRNHY. But there, it was like Nefesh, to begin with. Nefisha. And here, when he gets to that point, it's NRNHY, from below, because you went through all the vessels, all the discernments. So you actually reach the same result - unconditional love. But their unconditional love is like a baby feels the mother; she loves me, and that's it. I don't discern anything else. And here, you reach love that you understand the mother, and you incorporate in the mother, and you see how the mother loves the baby; on behalf of the mother, you understand and feel her love, and not how the baby feels her love. You see what a difference it is? That's what the Creator wants us - not to enjoy, like a little baby that was filled, the world of Ein Sof before the development, but that will discover the mother's love, that the Creator wants the created beings to know Him. Well, let's keep going.

Reader: Item 20 clarifies the light of Ein Sof. 

Reading: (12:11) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #20

20. Light of Ein Sof: We should ask: Since we have no attainment in Ein Sof, how then do we know Him by name? After all, every name indicates attainment that we attain in Him, according to the definition and meaning of that name. We cannot excuse ourselves by saying that the name Ein Sof merely points to the negation of attainment, for then we should have called Him by the name “Unattainable.”

The thing is that that name indicates the whole difference between Ein Sof and all the worlds below it. This is because the restriction that was done after Ein Sof, in every place where this force awakens, it restricts the light there, and by that, that illumination reaches its end.

Hence, any end and conclusion in any illumination in any Partzuf come solely from the force of the restriction. Moreover, all the beings and their various fillings that exist in the worlds come about and are innovated because of that end and conclusion.

Because the restriction does not apply to Ein Sof, there is no matter of end and conclusion there. This is why it is called Ein Sof, indicating that there is no end and conclusion there whatsoever. With that we can understand that this light is simple and completely even, for one depends on the other. 

M. Laitman: (14:18) We can also talk about this infinitely, because we're always going to be lacking some understanding of it until we reach it. And in our state, there is no essence that we can point at and say that it resembles something in Ein Sof. That's why, let's be satisfied with these discernments: that Ein Sof means that there's no ending, and it's clear that this light is one, and simple, and equal. Meaning, because of the lack of limitations. Now, lack of limitations isn't from the created being, but it comes from the Creator: that everything is under His complete control, and the created being is not revealed yet. Meaning, from above, we know the final state. 

The first state, that the light is simple, and on behalf of the vessel, there still aren't any discernments, except for feeling itself like the embryo inside the mother, under the control of the light. The second state is that we're in the work, meaning there's a deficiency, and pleasure, and the work between them on the third line, on the middle line. This is our second state. We're not speaking about the descending of the worlds. Descending of the worlds, we're not talking about that. But on man's work, and through this work, he can rise to the third state. Third state, that also he understands that it's a simple upper light, but this simple light is NRNHY in KHB ZON. Here, he can already discern all the little details between lights and vessels, that the thought of creation is simple. The good that does good. Because here, it's also the good that does good. He feels it, but he feels it without all the discernments that come from the vessels. And I guess we are going to end here. Are there any more short questions?

Question (Petah Tikva Center): (17:38) How out of these end states that are accumulating do we come to a state that has no end? Is that like moving from existence to absence? 

M. Laitman: How do the digital become analog? 

Student: Where each one of them is final?

M. Laitman: Because we're building the middle line. If you speak, how do we do it in math? We join all the little bits, all the parts. So in these parts, we are always in some kind of mistake, because the integral you take from zero to infinity is still, it's an integral. It's still the sum of the things. And it'll always be not exactly equal. It's like an old record with a needle, or a CD, that it's never exactly the same. Because you can also hear it, right? So, in spirituality, it is equal. It really is equal to Ein Sof. Because here, we're going to the middle line. We're not building a sum of things. Beyond these things, we reach the qualities of the Creator. And it really equalizes it. The numbers with the analog, with the analog state. Well, we'll end here.