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

Daily Morning Lesson: August 18, 2025

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter One. Inner Light #100

Reading: (00:19) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1, #4

The space that remained after the restriction was round

4. Then there remained a vacant place (80), air, and an empty space, from the very middle point. And that restriction was even around that middle, empty point (90), in a way that the place of that space was round on all its sides, completely even (100). It was not in a shape of a square, with a perpendicular angle, for Ein Sof, too, had restricted Himself like a circle, even on all sides.

Reader: Now we are in item 100, this is an interpretation to this item, 100, clarifying round on all its sides.

Reading: (01:22) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1, #4

100. Round on all its sides, completely even: It means that there was some image that had to have been made because of the restriction, though the restriction was even (as thoroughly explained above), and not because of any disparity of form. However, after the restriction and departure of the light from that middle point, it became revealed that the upper light is unfit to adhere to it because of the form of Gadlut [greatness/adulthood] of reception in her. Because that was revealed, she fell from the degree she had had in Ein Sof, and is now regarded as Sof, meaning the lowest possible coarseness, for only that middle point remained a vacant space, unfit to clothe the light (see Item 6), and the three former phases in virtue and refinement were still fit to clothe the light, even after the restriction.

And yet, we have explained above (previous item) that she did not become a Sof for the above reason. This is the meaning of the precision of the ARI when he says, “the place of that space was round on all its sides, completely even.” He wishes to say that it is not an actual Sof, but is like the Sof in a circular picture, whose Sof is in the middle.

You can compare these four phases to four circles one within the other, like onionskins. The central circle is phase four, surrounded by phase three, surrounded by phase two, surrounded by phase one. In this way, no up or down, right or left are discerned among them.

For example, phase one is above all of them in its one half, and below all of them in its other half, and so it is in all the phases. Thus, there is no up or down here, and likewise right or left. One has no merit whatsoever more than the other, and they are all completely even.

It has already been explained (above item) that the reason for the restriction was not disparity of form. This is the meaning of the precision of the ARI, “round on all its sides, completely even.”

M. Laitman: That's what the ARI writes to us, that's what Baal HaSulam writes to us, and from that we can see the familiar picture of the form of the circle, which is equal relative to the center point on all its points. This is the first form in reality. Next.

Reader: Item five, the words of the ARI.

Reading: (05:27) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1

Because the light of Ein Sof was even, the restriction was also even. This is the meaning of the circle.

5. The reason was that since the light of Ein Sof was completely even, it had to restrict itself evenly on all sides, and not restrict itself on one side more than on the others. It is known in the wisdom of geometry that there is none so even an image as the image of the circle (200). However, this is not the case with the image of the square (300), with the bulging perpendicular angle, the image of the triangle (400), and likewise all the other images. For this reason, the restriction of Ein Sof had to be in the form of a circle.

Reader: “Inner light,” we will go directly to item 300. He'll clarify item 200 later on.

Reading: (06:37) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1

300. The image of the square, with the bulging perpendicular angle:

If there had been a differentiation of up and down, right and left there, it would appear in the image of a square, which contains these four sides, being the four names of these four phases. However, it was not so, but rather in the form of a circle, which does not have these discernments.

Reader: Item 400

Reading: (07:12) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1

400. The image of the triangle: Indicating a degree that has but three phases, lacking phase four, meaning three sides—up, right, and left—without the bottom side. This is called the “image of the triangle.”

Question (Petah Tikva Center): (07:44) What are all these shapes?

M. Laitman: He's trying to deliver to us, to explain to us, in a way that our brain can grasp those things between the light and the vessel. It turns out that, as you see, we have a triangle, a square, a circle. All those things explain something to a small extent on the kind of connection between the light and the desire. Nevertheless, it's not satisfactory. Everything that's written. Let's see, let's go next and see.

Question (Petah Tikva Center): (08:55) He writes here that the restriction was in even and not because of a disparity of form. But he also writes that afterwards, the disparity of form does appear. So it's unclear, on one hand, he says, in equivalence, on the other hand, he said there is a disparity.

M. Laitman: We will, see, I don't know. On the one hand, it's like this, on the other hand, it's different. It happens like that sometimes.

Student: But it starts with restricting himself equally around the middle point.

M. Laitman: Yes.

Student: And what does it say, because of the reception in her? It's as if he says two opposite things at once. So it's unclear what is the restriction actually about.

M. Laitman: The restriction relates to the reception of the light in the middle point. It was also done evenly. And that's why he says everything was in the form of a circle. Let's see chapter two. He's not done yet.

Reading: (10:36) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1,

Chapter Two

Explains that from the light of Ein Sof, He extended a line to the worlds that were emanated and created in the place of the space that was restricted, and contains five matters: 1. From Ein Sof, He extended a line into the space. 2. The beginning of the line touches Ein Sof, and not its end. 3. The light of Ein Sof expands to the worlds through the line. 4. All the worlds are in the place of that space that had been restricted.

Reader: We'll continue to item 1.

Reading: (10:58) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1

From Ein Sof, He extended a line into the space‎

1. After the above restriction, there remained a place of space and vacant, empty air in the very middle of that light of Ein Sof(1). Then there was a place where the emanated beings and the created beings and the formed beings and the made beings could be. Then, He extended one straight line from the light of Ein Sof(2), from His circular light(3) from above downward(4), and it cascades and descends into that space.

Inner Light

1. There remained a place of space and vacant, empty air in the very middle of that light of Ein Sof: Do not be misled into thinking that the restriction of the light from the middle point caused any changes in Ein Sof, since there is no absence and change in spirituality, and all the more so in such a sublime place. The above restriction became a new essence, in addition to Ein Sof. Thus, Ein Sof remained in all its simple unity, as it was before the restriction, as He and His name are one. The restriction on the middle point is perceived as a new world that came out, from which the light departed, leaving an empty space as has been explained above. In the place of that space, all the worlds were emanated.

Question (Kyiv 1): (13:26) What does it mean that He restricts Himself in the middle point in an even way?

M. Laitman: It means that there is no preference in any given direction or given quality. And that's why all of it is happening inside a circle.

Question (W MAK): (14:03) What is the reason for the restriction if not for disparity of form? Because it says in item 100 that… The restriction is as a result of the light or the desire itself?

M. Laitman: He will explain it later. He's going to continue to explain it.

Question (Turkiye 1): (14:45) How to understand the relationship between the light and the vessel? What are the relationships between the light and the vessel?

M. Laitman: Light and vessel are at odds with each other; they are opposites. But together with that, there's a certain degree of equivalence between them. The entire vessel is the will to receive, the light in its entirety is the desire to bestow. And then, on the one hand, they are distant from one another, on the other hand, they're close to one another. And we learn what's going on with them, how one influences the other. So, throughout the reading, we will talk about it more.

Question (Petah Tikva Center): (15:52) What kind of a reality is it where there is both wholeness, He and His name - one, and also a space, a restriction, which he calls a new essence, and he says, don't think that one disappears instead of the other. There's no absence in spirituality. So, how can you perceive these two things: wholeness and space at the same time, vacant space?

M. Laitman: I think we need to continue reading. He will talk about it. Because this is especially important.

Question (Holland): (16:39) In the introduction, he makes a distinction in the created being in four categories. He speaks about emanating beings, created beings, formed beings, and made beings. What are those categories? Why this distinction in the created being?

M. Laitman: That depends on the extent to which the upper one influences the desire in him. And accordingly, we get four degrees of the desire, developing desire through the influence of the upper one. And that's what's happening.

Question (W Unity): (18:00) The restriction happened over the desires that were supposed to be revealed after the restriction?

M. Laitman: We learn about the expansion of the light in the vessel that creates it. Therefore, besides what's written, we cannot speak of anything else.

Student: If I can be more precise, we learn that the restriction happened because Malchut embellished herself, not because of disparity of form. And then, when the light came, the disparity appeared. So, what does it mean that the revelation of light reveals the lowliness of the vessel? Or it was always the case, and there's actually no disparity, no fall that appears?

M. Laitman: Yes. In this way, he wants to explain, Baal HaSulam, that although the restriction was even on all sides, the light departed, except for this equal attitude, equal proportion from that center, that middle point in this circle. So, in any case, the light departs from that mutual center, the middle point, evenly, and it leaves an equal distance from everyone.

Reading: (20:16) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 2

2. Extended one straight line from the light of Ein Sof: We should not perceive this act in its superficial meaning, as a human act, where one does one thing, and then another, while no longer performing the first act. There is no greater materialization than that, because He is not subject to chance and change. It is written: “I the Lord do not change.” We are not discussing His self, but only the light that is expanded from Him. Nevertheless, because there is no change and incident and motion in His self, and He is in complete and utter rest, so must be the light that is expanded from Him, as long as it does not reach the emanated being, meaning as long as it did not become clothed in the vessels. Only then does it exit His self and becomes an innovated emanated being that receives from Him. We have already explained that this innovation pertains primarily to the vessel of the emanated being, meaning the will to receive in the emanated being. Although this desire is spiritual, it is nonetheless a new form and a “incident,” since it is not necessitated in Himself. This is not so in the light that clothed in it, which is not innovated since it is extended from His self by way of “existence from existence.” Nevertheless, the activation of the upper light according to the measure of the vessel, meaning to the extent that the vessel is affected and receives from the upper light, is also regarded as an innovation, which is necessarily an incident.

Know that all these innovations and the cascading of degrees regard only the impact on the vessel and its reception from the upper light, for only it is subject to change and multiplications. However, the light itself is always in complete rest, as it is expanded from His self. Understand that well and remember every single word of it for the rest of the study in this wisdom. According to the above-explained, you can thoroughly understand that the upper light does not stop shining for the created beings even for a moment. It is not subject to chance and innovations, but is in a state of complete rest. The whole matter of the restriction and the departure of the light that are discussed here concern only the impression and reception of the vessel, meaning the middle point.

In other words, although the upper light does not stop shining, the vessel did not receive any of its illumination because it diminished itself, meaning diminished the will to receive in it so as not to receive in phase four, which is the actual middle point, but only in the three preceding phases in it, whose will to receive is weaker, and where the will to bestow dominates (see item 50). Thus, the upper light was not impressed at all by the restriction, and did not change its way. Just as it illuminated in Ein Sof, so it illuminates during the restriction and after the restriction, and in all the worlds, even in the world of Assiya, without any cessation even for a minute. Rather, the vessels themselves make all those changes, for they receive only according to their measure, meaning the measure of their will to receive.

M. Laitman: (25:36) Meaning, we're not saying that there's a vessel here that has a desire to receive one way or another. Rather, everything follows the influence from above.

Reader: (25:55) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 2

Now you can understand what the ARI meant by the words, “He extended one straight line from the light of Ein Sof.” It means that the place of the space itself, meaning the vessel that had been emptied of the light of Ein Sof, it, itself, caused the extension of the line from Ein Sof, because of the diminution that was innovated in the will to receive in it. The measure of its current reception, after the restriction of its phase four, is called “line,” meaning relating to its previous reception in phase four that filled the entire place. However, now that she does not have that great will to receive, but only the previous three phases of the desire, whose will to receive is weak, it is regarded as that vessel not receiving more of the light of Ein Sof, but only one line of light.

The entire place of the vessel remains empty and vacant from light because that minute light that she receives now is not enough to fill the entire place of the vessel. That happened because of the absence of phase four, which she diminished. We see that the upper light was not at all stopped by the restriction, and did not change at all so as to draw the light as one line. Instead, that whole great change happened because of the vessels of reception that were diminished, and can now receive from the light of Ein Sof only a very small measure, called “line,” according to the measure of her desire. This is because she does not want more than that measure.

Question (W Laitin 24): (28:30) The text says that all the innovations and changes are from the impression of the vessel as it receives the upper light, that only the vessel is affected. So, what is its role?

M. Laitman: What is its role?

Student: What is the role of the vessel? Because it's clear that all the innovations happen only from the impression of the vessel receiving the light. So, what's the role here?

M. Laitman: The role of the vessel is to reveal the deficiency in it and approach the fulfillment, which is the light, and then later to check what was the fulfillment, before the light came and after. As the vessel approaches the light, the question is, what should we change in order to reach equivalence of form between them?

Question (Latin 4): (29:59) Can you explain, please, what created the restriction in the middle point?

M. Laitman: What happened was that after the restriction, the vessel determines in what way, why, how does it receive the light. Because the vessel makes a restriction, and after the restriction, it keeps going, continues.

Question (Azerbaijan): (30:50) We hear about the ten Sefirot. What is the condition to reveal it between the friends? To reveal it in such a way that it will not distract us.

M. Laitman: It won't deflect you to any direction, you'll keep moving forward. We just have to think about how can we be together in our advancements. And then you'll see that that's how it happens.

Student: And what works on us more?

M. Laitman: Either we advance more and try to better understand what's going on, or we will better and better feel what qualities we are lacking so that the light will shine on us by itself. And then we'll understand everything.

Question (Hungarian-Polish): (32:10) The upper force bestows through restriction. How can we learn from this example?

M. Laitman: We can learn what is up to us to do so as to get closer to all the states that Baal HaSulam writes to us about. That's what we can say for now.

Question (Petah Tikva Center): (33:00) He writes that the restriction is that he diminished the quality of reception in him. Now, phase four is concealed from us during the process of our correction?

M. Laitman: Let's say that, yes.

Student: Because I feel like in what we're going through, we don't even know what is phase four.

M. Laitman: Yes, phase four is the original will to receive that is still not revealed.

Student: This desire, this intensity is revealed only in the end of correction?

M. Laitman: No, also before that.

Student: When, in the process of correction, is phase four revealed?

M. Laitman: We'll learn. We'll get closer and learn.

Question (Kyiv 1): (34:13) Baal HaSulam writes in “Inner Light” that everything that speaks of the restriction and the departure of the light is relative to what the vessel feels, relative to the middle point. We also say that we have to approach what Baal HaSulam writes, and what he writes about are the states that he attained when he was in his vessel. How should we approach these exalted things?

M. Laitman: No, he doesn't describe to us the impression, inspiration in the vessel. He describes to us what we now have to gradually begin to reveal to ourselves. That's what he wrote about.

Student: But to reveal this exalted state, this point, how can we attain it from the beginning of creation?

M. Laitman: We can attain that where, according to the study material, according to the text, we will do these actions upon ourselves.

Student: So, what can we do on ourselves now to attain it?

M. Laitman: We have to make a restriction over ourselves, screen, reflected light, and work with that. Work with that.

Question (Haifa 1): (36:06) At what point does the independence of the created being begin? Is that in the middle point?

M. Laitman: Yes.

Question (Petah Tikva Center): (36:27) He writes that you should know that all the innovations and the cascading of these degrees are only about the impression of the light and how it perceives the upper light. Although the light itself is always in absolute rest as it expands from His self, and understand it, and remember it as you continue to study this wisdom in each and every… for the rest of the study, in each and every word. So, how should we do what he's telling us? Remember that in each and every single word the light spreads.

M. Laitman: Speak to your friends, and together you'll certainly better understand what Baal HaSulam wants to say.

Question (MAK 11): (37:32) Baal HaSulam writes that there are three prior states, where will to receive is very diminished and dominates the will to bestow. What does it mean that the will to receive and the will to bestow exist simultaneously to a certain quality?

M. Laitman: Yes.

Student: And how can we feel it inside of us? We are either receiving or bestowing.

M. Laitman: It also happens to us when we somewhat wish to bestow and receive, and ultimately, we are included, comprised of two opposite desires.

Student: We are included in the will to receive, and that’s it.

M. Laitman: Yes, but when there's a choice before us to bestow or to receive, we weigh what is more worthy for our desire, more profitable. We'll learn that.

Question (W Rehovot 1): (38:57) I heard you say that we should restrict ourselves, and create a screen, and reflected light, and work with them. What does it mean? How to do it?

M. Laitman: We haven't started yet. We have to begin studying.

Student: How do we accustom ourselves to work throughout the lesson and prepare these spiritual qualities within us?

M. Laitman: Bit by bit. Be a little patient. We will go over each and everything to make it clear.

Question (PT 35): (39:59) About the inner work between us. Can we see the restriction as a form of agreement not to use a personal ego but leave room for connection?

M. Laitman: Yes. There's something to that.

Student: How do we learn, in the friends in the Ten, not to give precedence and preference to myself but to see everyone in one equal circle?

M. Laitman: That is, as you first of all, connect among you so there's a connection among everyone. And then from that point, which is common to all, you will want to address that, to aim that towards the Creator in order to give to Him, pass on to Him all of your collective desire.

Student: It was made for the light to fill the mutual connection only?

M. Laitman: Yes.

Question (Florida): (41:30) Does the vessel of phase four feel pressure to receive the light of the line?

M. Laitman: Yes. The vessel feels that it has, that there's pressure on it from above, from the Creator wanting it to receive the light, and by that even get closer to the Creator.

Question (W Unity): (42:22) You answered to the friend that phase four is concealed from us. So, can we say that what we're working with, the calculation is from the third phase?

M. Laitman: No, it's phase four. We don't have the strength or the force to transform phase four to something. Only the first three phases, root one, two. Then, well, you can count them in different ways, but preferably zero, one, and two. So, the rest of the possibilities we'll learn afterwards from the text.

Question (Hadera 1): (43:31) The desire is determining what the light does. And previously, there was a line in the other item that said that the reason for the restriction was that because He felt in His simple desire the need to create the world, and so on and so forth. We know that everything is done by the Creator, by the light. Can we say that the created being is doing that as well, that in the deficiency of the created being, there was formed a deficiency for the world?

M. Laitman: No, all the actions happened from above, from the Creator to the created being, to Malchut, which is the collection of all created beings. And the response of Malchut to what the Creator does to her, that is what we wish to learn and equalize with.

Student: I'm asking this question because in the Russian translation, it said in Hebrew that it was in His simple desire.

M. Laitman: Yes.

Student: In Russian, it says to the created being, because He wanted to create the world.

M. Laitman: Okay. Wait, we might fix this as we go.

Question (Petah Tikva Center): (45:19) Can I say that after the restriction, when the space was created, there were records from the three previous phases? And because of those records, the line can be extended? In that space that was created, records remain from the three previous phases. That's why the line was extended?

M. Laitman: The line extends, yes.

Student: And the records are like sparks of bestowal that remain inside?

M. Laitman: Yes, yes.

Question (W Moscow 8): (46:32) Everything we learn in TES are the relationships between the light and the vessel.

M. Laitman: Yes.

Student: How can we ascribe it to relationships between the Creator and the created being? Because, like Baal HaSulam writes, we don't attain the Creator.

M. Laitman: We will learn that. Don't worry about it. You will get to that from our lessons. We won't skip any topic.

Question (W Latin 24): (47:16) You stated that we don't have the forces to correct phase four. What does it mean that we can correct phase four, but we can only correct one, two, and three?

M. Laitman: Phase four is the big desire to receive, the final desire to receive, which is revealed after the three previous phases. Therefore, there's nothing for us to do but to work against phase four. To receive in root phase one, two, and three, we can, but that is not considered reception in order to bestow. But rather, specifically in phase four, we need to do a restriction, a screen, reflected light, and then through the restrictions, screen, and reflected light, we can receive in them that which comes from the light, the godly light. And that reception will be in order to bestow.

Question (Unity 2): (49:15) The restriction that the Creator did for the created being, that's the greatest quality of bestowal that He does towards us. If we also perform a restriction towards Him, will that build a vessel?

M. Laitman: Try and see.

Student: What action should we do now in order to respond to the Creator and perform the restriction?

M. Laitman: I don't know. That's something that you need to scrutinize yourself.

Student: Should we discuss it in the Ten?

M. Laitman: In the group.

Question (W MAK): (50:06) The expansion of the light as a form of a line according to the extent of the desire. What does the desire depend on?

M. Laitman: The measure of the desire depends on the measure of desire, the desire itself. From me wanting and how much I want needs to be measured, to value what kind of light I want to receive for myself, or for the benefit of the Creator. And then we will be able to work with it.

Question (W ITA): (51:11) The restriction and the expansion of the light in the vessel, it seems like a spiritual breath. How can we feel this?

M. Laitman: Only through the desire. As we connect between us and turn to the Creator, who is concealed behind the restriction, and we will ask from Him to give us the possibility to feel Him, His actions, after the restriction.

Question (W PT 33): (52:06) I heard you say that Baal HaSulam isn't describing the inspiration in the vessel. So, how can we understand the matter of the changes in the vessel if on one hand there aren't changes in the light, on the other hand, Baal HaSulam isn't telling us about the inspiration in the vessel?

M. Laitman: We will learn that. We didn't even finish part one, where he gives altogether a short explanation for beginners as far as the Kli and the light. That's it. Nothing besides that. So, a little more. A little more. You have a good desire. I know, I am certain that you will be able to fill it.

Question (W PT 23): (53:20) It's written in the excerpt that the vessel receives according to the measure of its desire. How can the vessel increase its desire?

Student: It's written that the vessel receives according to the measure of its desire. How does the vessel increase its desire?

M. Laitman: That is through actions that we can do together. One will help his friend, and study together, talk between us. Those are all coming to increase the vessel. According to the texts, we will also see.

Question (W Europe): (54:29) You said that we will attain the first contact, spiritual point between us. Where is that point of connection between us? What common spiritual action will create that first contact point?

Student: You said that we will attain the first spiritual contact point between us. Where does that point come from? What common action will bring us to that first spiritual point between us?

M. Laitman: We want to all be connected together between us, in equal bestowal between everyone, and for it to go through us, each and everyone, and by this action, we will connect.

Question (Petah Tikva Center): (55:44) He mentions here that the light will bestow above our vessel, and we need to give inspiration, and by that we can develop more and increase the vessel. What in the work in the Ten means to be inspired by the light?

M. Laitman: It's considered that we connect between us, and we scrutinize the Kli, and raise it above us as we want to come closer with all our heart, with our common heart, our one heart, to come close to the Kli in our common heart, and to be filled in the vessel with the feeling of the Creator.

Student: So, why does he say that that's the whole vessel by chance? All the inspiration is between us and the Ten, building that common Kli, it's all by chance. Why does he use that word, “by chance?”

M. Laitman: I don't know where you read this, that it was quite doing that.

Student: He's talking about an instance and an innovation.

M. Laitman: Yes, instance, meaning we're aiming our efforts towards that, and therefore, when we get there, then we feel that we have come to that which we wanted. That's why it's not a chance or an incident.

Question (Lithuania 1): (58:03) Can we say that reception in our world isn't growing but rising and refining? That's why we're losing the ability to enjoy ourselves in it.

M. Laitman: We are coming closer more and more to the desire to bestow, and we're beginning to understand it more and more as we feel ourselves coming close to it, with it.

Question (W Turkiye): (58:48) What's the meaning of the space being round? The space after the restriction is round.

M. Laitman: It is round. If it were a square, triangle, all kinds of other shapes, then we would have to talk, and learn, and understand why it is not round. Because the form of the circle is the most correct form to explain that all the qualities, desires, actions, thoughts that are in the created being are in equality between them, and therefore, when they come out from that central point of the restriction, then through their actions they equalize between them, and the form of the circle is made.

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Lección Diaria١٨ ديسمبر ٢٠٢٥(Mañana)Parte 1 Rabash. ¿Por qué la Torá es llamada "Línea Media" en el trabajo? - 1. 12 (1990) (04.12.2015)

Parte 1 Rabash. ¿Por qué la Torá es llamada "Línea Media" en el trabajo? - 1. 12 (1990) (04.12.2015)

Rabash. ¿Por qué la Torá es llamada "Línea Media" en el trabajo? - 1. 12 (1990) (04.12.2015)

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria١٨ ديسمبر ٢٠٢٥(Mañana)
Parte 1 Rabash. ¿Por qué la Torá es llamada "Línea Media" en el trabajo? - 1. 12 (1990) (04.12.2015)

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Enseguida llega

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm