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

Daily Morning Lesson: September 8, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #4

Reader: We are reading and dividing in the Study of the Ten Sefirot, Part 2, Item 4. Again, the Study of the Ten Sefirot, Part 2, Item 4. We're going to read Item 4 and Item 5 today. And because it's a full lesson and there will not be a lot of time for questions and answers, we will dive straight into the lesson. We had a beautiful preparation in the first part, and we'll delve into what is Sium- Kav, line and circles, and the connection between them. Let's hear the Rav's explanations. It's fascinating, and we're not forgetting that we're doing all this in order to acquire the right intention. The whole first part is a lesson. We learned that we have actions: the study, the dissemination, the work between us, and on that we need to put the right intention. Good luck.

So, we are reading Item 4.

Reading: (01:27) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #4

The light of Ein Sof surrounds and bestows upon the circle from afar. 

4. Ein Sof encircles and surrounds it from all sides because it, too, is like a circle around it and far from it. The illumination of Ein Sof in the emanated beings must come only through that line. If the light had been drawn to them through their surroundings, too, the emanated beings would have been like the Emanator Himself (60), without a boundary and ration (70).

Again, Number 4. The head, the line.

Reading: (02:12) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #4

The light of Ein Sof surrounds and bestows upon the circle from afar. 

4. Ein Sof encircles and surrounds it from all sides (40) because it, too, is like a circle around it and far from it (50). The illumination of Ein Sof in the emanated beings must come only through that line. If the light had been drawn to them through their surroundings, too, the emanated beings would have been like the Emanator Himself (60), without a boundary and ration (70).

Item 50 relates to the writings, "a circle around it and far from it." Number 50, "Inner Light."

Reading: (02:58) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #4

50. A circle around it and far from it: He tells us that this surrounding light that the circles receive from Ein Sof shines and surrounds them from all sides, meaning from all four phases. This means that even phase four, where the inner light does not shine, still receives an illumination from afar by means of the surrounding light from Ein Sof. The reason for this is because Ein Sof “is also like a circle.” This means that the light of Ein Sof is called “circular light” because it does not discriminate between the phases, and shines and fills phase four, as well (Part One, Chapter Two, Item 3). Therefore, its illumination reaches phase four of the circles, though from afar.

M. Laitman: (04:03) The surrounding light shines to everyone, depending on what distance it is from the place to which it shines. But the laws of the line don't apply to it. In other words, it shines according to the laws of the circles. 

He tells us that the surrounding light that the circles receive from Ein Sof surrounds them from all sides, not as it is in the line, in all four phases, meaning even in Phase four where there was a restriction and the surrounding light did not shine. Nevertheless, that Phase four still receives an illumination from afar, called surrounding, through the surrounding light from Ein Sof. Why? 

The reason for this is because Ein Sof is also like a circle. And these vessels, too, are after the lines that built them, the circles. This means that the light of Ein Sof is called Circular Light because it does not discriminate between the phases and shines and fills Phase four as well, which is still in a circle. Therefore, its illumination reaches Phase four of the circles 

though from afar, whereas the inner light shines within it. In our world, too, there are many results, ramifications from this. There are positive things, if you could call it positive, in the inner and in the surrounding. Inner means knowing, feeling, understanding, attaining, equivalence of form, adhesion. Everything that we attain through the feeling and the understanding is clear through the screens, etc. But these things are very limited—to the extent that we can be in this. In other words, there is precision in it. There is what is called experience in this, a way, etc. But it's a very narrow, thin line. 

Whereas the surrounding is unbounded; it's infinite. And there are many, many, all kinds of things, but they are unlimited. They are without any shape, because the screen doesn't give it a shape. But there is all the reservoir, and all the Hochma, and all the lights. 

So, there are attainments, of course, in the line and through the line. But the surrounding lights, when they shine, they give a person an awakening that is not present in the line, in the screens, that he cannot... that he is in a fall, in a descent in this world, in all kinds of ways. That's on the one hand. On the other hand, in the surrounding lights, there is what there isn't in the light, which is the form of Ein Sof, infinity. In their illumination, there is a special impression to those to whom they shine, that this form is unlimited, unbounded — that our knowledge is through limitation. Adhesion, it's all through limitation. The screen, thus far, not more, etc., etc. And even though it's perceived in the vessels, it is by limitation, whereas this illumination that comes from Ein Sof is an unbounded illumination. It gives a person a completely different impression. It brings in special development. There are no words here. But the difference between them, between unbounded and bounded, is very different in its influence on a person.

Reader: Number 70 relates to "without a boundary and a ration."

Reading: (09:04) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #4

70. Without a boundary and ration:

The restriction and the screen that were placed on phase four, so as not to receive light within her, places a boundary on the light, for it limits its expansion, which stops at the boundary of phase four. And all that the emanated being receives, which was diminished by the restriction, is called a “ration.”

M. Laitman: (09:39) These are definitions. The restriction in the screen that was placed on Phase four so as not to receive light within her places a boundary on the light, for it limits its expansion, which stops at that boundary of Phase four. And all that the emanated being receives, which was diminished by the restriction, is called a ration. Meaning there's a boundary, thus far, and there's a ration. How much? Clear? Go on.

Reader: Number five, the words of the ARI. Headline: The order of the expansion of the ten Sefirot of circles. The line is called Adam Kadmon.

Reading: (10:24) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. 

The order of expansion of the ten Sefirot of the circles. The line is called Adam Kadmon. 

5. That first circle is the closest to Ein Sof (80), 

M. Laitman: the most expansive, the broadest, 

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

and is called “Keter of Adam Kadmon.” Afterwards, this line expanded further, was extended a little, and became circular once more (90), and a second circle was made (100) within the first circle. This is called the “circle of Hochma of Adam Kadmon (200).” Then it expanded further down, became circular once more, and formed a third circle within the second circle. It is called the “circle of Bina of Adam Kadmon (300).” It continued to expand and become circular in the same manner until the tenth circle, called the “circle of Malchut of Adam Kadmon (400).” Thus we explained how the ten Sefirot (1) were emanated as ten circles, one within the other (2).

Again, Item 5.

M. Laitman: (11:45) In other words, we have ten circles that develop one through the other, through the line between them. A circle, a line, within it another circle, a line, within it another circle, etc. So, the lines connect the circles between them. And the surrounding light of Ein Sof comes through the line to the circle of Keter, then from the circle of Keter through the line to the circle of Hochma, etc. In other words, the light that spreads in these circles is light that comes from the line. That's why it's limited. That's why it has all the qualities of the line. 

But the way it expands has also the matter of a circle in it. In the expansion, in the expansion in circles, there are no limitations. Only the line creates limitations. Until the end of correction, in each and every Sefira, the Sefira itself, the Sefira itself of straightness, which is a desire with a screen, and a calculation, and everything — that's on the one hand. On the other hand, you have circles, when that desire that's already arranged in adhesion and equivalence, as much as it's arranged, fills the circle. 

Student: I don't understand.

M. Laitman: What didn’t you understand?

Student: That the line fills the circles. What is that?

M. Laitman: (13:24) The world of Ein Sof is circular. What does it mean that it's circular? It's not spheres, it's not circles. It is a concept that the Creator wants to give to the will to receive unbounded filling. This is why the will to receive is depicted in us, in our perception, as a sphere or as a circle. Why? Because the Creator wants to give it without any distinctions. How much? As much as may go inside. In medicine, there is this term that says: as much as it enters. Let's say you want to dilute medicine. How much? As much as it can go in. That's how much the Creator wants to give. 

Now the question. What do you do with it? The created being makes a restriction and says, that circle, or ten circles — because in the end you have four phases of direct light there, and after the four phases of direct light you have the restriction—I want to fill them, but not this way. I will let the light enter these circles only on condition that the entry of the light will be in order to bestow to the origin of the light, to bestow pleasure to the Creator. 

So the created being creates a pipeline, the entry of the light into the circles so that the light will enter with the intention to bestow. And these pipelines are the intention to bestow. Without the pipelines, there is no entry. That's it. In other words, it's the same vessels. Everything is the same. You only add to these vessels, the pipelines—what is a boundary and a ration. I don't... the light enters just like that. It's the same vessels, of course. In the end, I want to reach the same filling, but through my own faucet, my own valve, I open and close it. 

That's what's important to me. By this, I express myself, my love, my adhesion, everything. So, again, there are not two kinds of vessels here, as we said yesterday. There's no such thing. But the created being adds pipelines in order to fill the same vessels. What are these vessels? From Ein Sof, from the light that departed around the middle point to all its sides, it went out. Now, the created being arranges the pipelines of the entry. That's all of the wisdom of Kabbalah: how to fill that balloon, that desire.

Question (Petah Tikva Center): (16:21) Okay, so I get that. Now, the question is: how all this system of pipes... I understand this drawing you made. Now, how to make it emotional?

M. Laitman: I don't know what to tell you. A person feels that I'm better off dead than alive. I don't want to receive anything, because it hurts my “self.” I have to be deserving mercy. I'm shutting myself out with a restriction; of course, all this is done by the upper light, not in our vessels. So, I close myself with the restriction, and I work, meaning I fill my desire, as Ein Sof. So, I fill it only on condition that by this, I can bestow upon the Creator. 

Meaning the Host is revealed here, pleasures are revealed here, the created being is revealed here with a round, empty stomach, and it's filled with a thin pipeline, this circular stomach. How much? As much as it can give pleasure to the Host. Is that... Do you feel it or not? Who doesn't feel it? There's nothing more here. We are arranged this way. I'm speaking in a corporeal way, but spiritually, emotionally, this is how it works.  

Question (Petah Tikva Center): (18:17) The vessels of straightness. Can they become thicker, let's say, after the light enters Phase one?

M. Laitman: Yes, the vessels of straightness are constantly expanded, added. You need to understand: you can divide the vessels of Ein Sof to infinity, to thousands and thousands of Sefirot, of small circles, and in each Sefira of circles, you have to fill it through the pipeline, through the screen. The pipeline is a screen. So, you have this big bubble. I don't know, I didn't think about materializing it. So, you have these little bubbles, which are actually the souls, and you fill each little bubble with a pipeline, you know, like a balloon that kids make with a straw. That's your intention, to bestow back to the Creator.

Question (Petah Tikva Center): (19:26) Maybe to extend Oren's question: what does it mean that light goes in and light goes out?

M. Laitman: Revealing and departure from the revelation, that's the meaning. That's called entering and exiting, exiting. 

Student: Enters a line, fills a circle — what is it? 

M. Laitman: The revelation of the light in the vessels. Now, I'm making an effort, and I come to some action, and in this action, it's all in the feeling, because it happens in the desires, and the revelation of the intentions and desires — we explain it mechanically, like a science, but those who do it inside, feel how it happens in his desires, because our desires receive pleasure — the entry of the pleasure and departure of the pleasure — and the desires give us a feeling; good or bad. Besides, the intention, the extent, the condition under which I receive or don't receive pleasure gives me the feeling of pleasure. But the pleasure, if it comes from a feeling, is called a physical pleasure — not our physical body but physical in general — and pleasure that comes from the intention, the intention of adhesion, is called spiritual pleasure. So, we are always, in spirituality, using physical pleasures in order to reach spiritual pleasures, pleasures from adhesion. But the spiritual pleasures will also be specifically to the Creator. On that too, we have to place the intention, because the pleasure from the intention is very great.  

Question (Petah Tikva Center): (21:38) How does it work with one circle and the other circle? How are they connected?

M. Laitman: We have a circle in a circle. From the four phases of direct light, it's the beginning of the structure of the created being. When the light creates the created being, we are... I'm sorry that I have to, I'm constantly misleading you. We're talking about the light that made the vessel, Phase one, two, three, four, but it's actually not so. The light that created Phase one, two, three, four, like this. Except we draw it incorrectly — it's really incorrect. These forms are these: this is the light of Ein Sof, and that's Keter, and this is one, two, three, and four, and that's Keter, root. Why is it in the form of circles? Because light operates without any limitation. And the light... the desire doesn't even discover that it exists. Oh, now it discovers that it exists, something, that it enjoys something, it feels it, it even wants to be similar to the one who gives to it — but in a natural way, it's an automatic response. Oh, now it wants to react in such a way that its reaction will be similar to the giver, in Phase three. And in Phase four, it wants to receive everything from Keter. When it comes to Phase four, it wants to receive everything. Received what it wanted, and it's amazed at how it finds in it a negative feeling. I wanted to enjoy, I wanted to swallow everything, that's how I am a created being, that's how I want it. I didn't choose to be so cruel, so egoistic. He was created this way. This is why the restriction is not a breaking, because he didn't choose to be a receiver like that. He just turned out this way. But when he discovers the shame here, he immediately throws out all his feelings back. He doesn't want them. And then that restriction is done evenly, in every direction — doesn't want anything of it, not a little bit, not more, not like this, not like that, nothing. This is why everything departs, and these circles remain empty. And now, what does it decide? Phase four decides, I am not letting the light be revealed, except on condition that I am filled, and with my filling, I am giving. That's it. So now, in all those desires, screens are created. Screens are created, and these screens are called pipelines, boundaries. There are no pipelines — the boundary, the ration, the limitation, that's called a pipeline. So I limit each and every desire, a little bit of this, a little bit of that, as much as I can in every situation, I go and fill it in order to bestow. That's the whole game. So, the same circles; nothing happens twice. That there are circles and straightness, and this instead of that — no. It's true that it seems like it's this instead of that, but it's the same desires, which I now take with a different method of filling. That's it. Usually, someone who starts studying circles and straightness has confusions. This is why I keep repeating that there are no two-time vessels, twofold vessels, only once.

Reader: Continuing in Item 80, "Inner Light." It relates to the words, "That first circle is the closest to Ein Sof."

Reading: (26:07) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. 

Inner Light

80. That first circle is the closest to Ein Sof: We must understand the discernments in the names of the ten Sefirot. Sometimes we refer to them as four phases, sometimes we call them Yechida, Haya, Neshama, Ruach, Nefesh, and sometimes we refer to them as Keter, Hochma, Bina, Zeir Anpin (consisting of six Sefirot of its own), and Malchut. The thing is that when we refer specifically to the vessels, meaning only to the substance of the emanated being, we define the names of the ten Sefirot in them by the name “four phases in the will to receive.” When we refer specifically to the light that clothes these vessels, we call them Nefesh, Ruach, Neshama, Haya, Yechida. And when we speak only of the vessels, but want to emphasize the records of the lights that they contain when they are empty of the light attributed to them, then we refer to them as Keter, Hochma, Bina, Zeir Anpin, and Malchut.

The origin of the above-mentioned ten vessels, called Keter, Hochma etc., is back in the world of restriction, before the emergence of the line, after the departure of the light of Ein Sof from the ten Sefirot, when those vessels remained devoid of lights, and they are called “ten circles.” It is known that although the light departed from them, there still remained a record in each and every circle from the light that was in it, meaning a very small illumination from all the previous light remained in each vessel. This illumination produces in the vessel a yearning, so it will not rest and will not be at peace until it draws once more all that light it had before, in quantity and quality. This illumination is called a “record.” Know that the content of the names of the ten Sefirot, Keter, Hochma, etc. defines primarily the records of the light that remained in the ten vessels.

From this you learn that there is not a single desire in the worlds, or even a slight awakening of a desire, both in the upper ones and in the lower ones, and even in the corporeal still, vegetative, animate and speaking, that is not rooted in these ten Sefirot of circles. At the same time, it is clearly impossible for any desire to awaken in some essence, if a sufficient fulfillment for that desire has not appeared before.

M. Laitman: Clear? What did he say? If there is no filling in the desire once, the desire, it won't know what to want. I'm asking you to pay attention. Where are you?

Reader: Continuing. "The thing is..."

M. Laitman (Source Text/Commentary): (29:54) From this you know that no desire is depicted in the world, or even a small awakening of a desire — meaning in us — both in the upper ones and in the lower ones, and even in the still, vegetative, animate, and speaking, that is not rooted in these ten Sefirot of circles.At that time, it is clearly impossible for any desire to awaken in some essence if a sufficient fulfillment for that desire has not appeared before. There must be all the fillings in all the desires, in all the manners. It must be revealed, and then by this, by them emerging, the desires become ready for their role. Clear? This is why it is necessary to go through the whole way from above downward. That's it. So, only when all the vessels come down, there are lights in all the vessels, and they come out, and come in, and all the TANTA that are in the vessels, then you can say that the vessel is suitable for its task.

Question (Petah Tikva Center): (31:15) From above downward is clear, but how to build a vessel from below upward? At first comes a deficiency and then a fulfillment. From above downward it's clear, everything was prepared — filling and empty, filling and empty, that's where the records remain from. How do you build a vessel from below upward according to that?

M. Laitman: Meaning, you want to say this: if the will to receive is the vessel, then you have to fill it and empty it, and then the desire knows what to yearn for. That's clear. Okay, we agree. Correct. Just as I bring you something and I give it to you, you never tasted it, so I'm telling you: you want to taste it. So you taste it — but it's my deficiency. Then, when I take it away from you, now you want it yourself. That's on the desire. Now, should the same thing apply to our yearning for adhesion, for the screen, for the intention to bestow? If we once had an intention to bestow, and now we don't, so I know what to yearn for. And then, very nice, I do it. But where's my work? Then I have no work. My work is precisely in revealing a need for something that was never revealed. No, I still can't...

M. Laitman: (33:00) You need to understand that if it's prepared by the Creator, then there is no innovation, nothing new in it. By this, we simply learn what is in creation. By this, we don't reach the degree of the Creator. Meaning, if my father is great, I learned from him, and I too became great — that's not the example with the Creator. With the Creator, we have to know the whole depth of creation and reach a state, not like Him simply with the intellect or with the ability to do, but with the same thought of creation to do good to His creations. And this is why we need to search the way He purportedly searched and designed the thought of creation: how to create the created being, how to relate to it, what to do with it. We need, existence from absence to search in this way, to search by ourselves this whole vessel that is called bestowal upon the Creator. We need to engender it ourselves. We don't have it in our records. In our records, we have only deficiencies from the breaking. We also have a screen that was, but it's like an abstract, it's just the idea of the screen so we will understand, because if we didn't have this database, let's call it, we wouldn't be able to even put together our relation to the Creator. Meaning, there is such an addition here that wasn't there before. 

Student: So, if from above downward the vessel filled and emptied, and then a deficiency remains, and according to that, how do you work from below upward?

M. Laitman: It's a matter of degrees from below upwards. The same records awaken in us one at a time. We only need to find over them the form of bestowal that is suitable to that desire. That's it. I understand, words are missing, but in the meantime, this is what we have.

Student: So what's the innovation here? If on the same record that... 

M. Laitman: The will to receive is not new. 

Student: So what is?

M. Laitman: What's new is my relation—that I want it, that I am searching. I am searching. I want to adapt myself to what I'm receiving from the Creator. This is new. What's new is the relation, the approach of the created being. The desire is there. How it's used is also clear. We are inventing the screen. We're not even inventing it — it's in us — but searching for it. That I myself want it to be. The minute I myself want it to happen, it is done. Here we only have to put together the "I want." Not the desire for the pleasures, but I want adhesion. Well, I don't know what to add here. With words, I agree, there are only words.

Question (Petah Tikva Center): (37:17) My work is to reveal a necessity for what wasn't revealed. How can I want something that I don't know exists?

M. Laitman: You already asked about it. This is not what the work is on, what it's about. Not on the vessels, not on the fillings, but on the relation and how to use them.  

Question (Petah Tikva Center): (37:42) I want to ask something useful. In the beginning of the lesson, you said that the key to spirituality is the greatness of the Creator, that we’ll fill "there is none else besides Him." So if someone watches the lesson, how can he connect all these things together?

M. Laitman: You are worried about someone who is at the lesson, who is out there and watches us through the internet, and he doesn't know how all those things combine. I'm not worried about that at all. I'm not worried about that at all. I'm also not worried about you understanding these matters, because these matters become clear only through attainment. When you reach a state when you can do these things, and the light will clothe in the vessels, then you will understand what is happening here, and with it you will really be filled, and attain, and understand, and satiate yourself. Before that, it's just words. What do you know? What is a screen, light, intention, bestowal, adhesion? These are sublime things. How do you know? You don't know. You're studying in order to draw on yourself something that will correct you. You want some corrections to happen in you toward love of others, toward the Giver. By wanting a little bit from the friends, from everyone, you get this awakening. That's the whole key to your success. So now, if you understand or don't understand in your intellect exactly how to connect things. And if there is a person here who is not smart, who can barely know how to put two thoughts together — so what? Is he disconnected from the correction? No. To the same extent as you, he is worthy of correction and will do it like you. It all depends on the amount of desire to be corrected; I want it to be developed in me, that it will happen to me. That's it. And not on the intellect, even though we study lights, vessels, and circles, and straightness, and all of the thousand details. You know how many details there are that he didn't write? It's infinity. I don't know how to say it — billions of details, like in our world. And he didn't write about it. What does he write? Ten Sefirot. He's given you a principle only. In this whole book, the six volumes, he's given you a principle: how the light and the vessel can be organized in all kinds of ways between them. And he wrote about the principles of connection between them.

But in truth, we have an infinite amount of details. He doesn't write about them. He doesn't write for us so we would know; we will never know it. If we know it in an intellectual way, it will be a distortion of the wisdom of Kabbalah. That's it. So, I'm not worried about someone out there on the Internet, far away, thousands of kilometers from us. It's not a matter of understanding. He has to yearn for correction of himself, together with us. That's it. At the same time, it doesn't hurt if we understand a little bit and talk about it a little bit, because that's how we connect to the topic. But it's not like the progress itself depends on that. Not at all. It's not the smart one who learns. Like they asked about the drop — smart or a fool, if it's lazy or quick, what is there? Only righteous or not righteous, that depends on the person. If he wants to justify the Creator or doesn't want to, that depends on us. That's it.

Reader: We're continuing in the "Inner Light."

Reading: (42:06) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. 

The thing is that it has already been thoroughly explained in Part One of this book, that the will to receive is not the first reason for the light, or for its fulfillment, as people think. On the contrary, the light and the fulfillment are the reason for the desire. The will to bestow that is necessarily included in the upper light engendered, through its quality, the will to receive in the emanated being, because a desire in the upper one becomes a compelling force in the lower one. Thus, the upper light became the reason for the appearance of the four phases in the will in the emanated being. These are the roots of all the desires that are revealed in the worlds. Therefore, how can a desire appear without a reason, meaning without that upper light that engenders it? It is similar to saying that there is some being in the world without a father and a mother that begot it.

You must also know that all of reality and all the creations that are destined to come into the worlds, are already established and exist in Ein Sof, in their full glory and perfection, as it is destined to appear in the worlds (Part One, Inner Observation, Item 11). Thus, you evidently see that all the desires that are destined to appear, already appeared and were revealed in Ein Sof. They were also fulfilled completely, and it is the completeness and the fulfillment, namely the upper light, that engendered and revealed these desires. It turns out that the filling of the desire comes first, and causes the revelation of the desire that is related to that fulfillment

M. Laitman: In short, the lights shake the vessels. That's the rule. There cannot be a desire if there is no prior force that builds it and sustains it, that desire. In this way, the desires are a result of the lights, and this is why we say there's None else besides Him. And everything that happens in the desires is lights that play with these desires. And in this play, they fashion the desires in a way that is most beneficial for their functionality.

Question (Petah Tikva Center): (44:49) The created being made all the limitations from above downward. So why do we say that the Creator created the worlds and not the created being?

M. Laitman: We say that the Creator created the worlds and not the created being because it's light that expands the vessel and forces the vessel to react in different ways. And by this, it builds the five worlds, and not the vessel. The vessel only wants to maintain the restriction, and the light that comes to the vessel — what do we say, how was Galgalta made? Light that came to the vessel struck the screen, and from this, it started to be. So, the lights always move, shake the vessels. The vessels themselves cannot do anything. They only react to the light in a mandatory way. By this, we will finish and move to the next part.

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Reader: Okay, hello, friends. So, we heard many things today. Let's start with questions. Yes.

Student: The Rav started the lesson by explaining the difference between surrounding and internal. He explained that in the surrounding, you have attainment, knowledge. In the internal, you have attainment and feeling, et cetera. And surrounding is in itself infinity. He said that there are many ramifications on us now, on our world. This, I didn't understand. If you can explain it.

Reader: In order to understand that, we need to go back to Malchut of Ein Sof. Before the restriction, there was a state that the will to receive, Malchut of Ein Sof, receives with no limitations. No limitation on the will to receive. There's also a feeling of complete equality there. Between who? All the parts of the Malchut. There are a lot of parts in the Malchut. And they all receive everything they want, everything they need. Nobody's lacking anything. That's why it's called Ein Sof, no limitations. Every part gets exactly what it needs, and constantly. And there's no end to this reception. That's a sensation of wholeness. Afterwards, this wholeness disappears. The will to receive — not that there was like a demand on the outside — the will to receive decides that it's restricting itself, limiting itself, and receiving everything it does only after it checks: that part it will receive, and part it won't. So, everything that is whole, well, Malchut of Ein Sof, now is depicted as... he uses like graphs. There are no graphs in this world. But when he uses these graphs, he says that Malchut of Ein Sof is a circle. So, everything that comes later on, and for us in this world, is received without any checking, without any selection, without any determination of good and bad, better or worse — so we call it circles. The root for it is in Malchut of Ein Sof. Then everything that is received with selection, part is accepted, part isn't; part is considered good, part is considered unworthy — we call that a line. And I hope it answers your question. Or maybe there's something else. Ashkelon.

Student: () Hello, friends. As you have mentioned, in the depiction of the four phases of the direct light that you have, there is the root, then there is Hochma, Bina, Zeir Anpin, and Malchut. Sorry — phases one, two, three, four. How does the transition from phase to phase happen through the line? How are the phases created? What is the transition between them, by what?

Reader: Maybe we'll draw this too, like the Rav just did. So, he drew that we have Phase 4, right? And around it, Phase 3. And around that, Phase 2. One, and root, right? So, this is four. This is three. This is two.