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

Reader: We are in Chapter 2, “Restriction and Line,” including two chapters. We are in Item 1. The heading is “From Ein Sof, He extended a line into the space.”

Reading: (00:28) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two.

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.

Reader: We will read “Inner Light”, little item 3, which clarifies from His Circular light

Reading: (01:14) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two. Inner Light #3.

3. From His circular light: We have already explained the meaning of the image of the circle (Chap 1, item 100). He tells us that even after the restriction, the upper light remained in the form of a circle, meaning without discrimination of degrees. Its four phases are of equal merit (there), and the reason is (in the above item) that the upper light is not subject to innovation and change. These above kinds of innovations are only with respect to the vessels.

M. Laitman: Meaning, there is no light, there is no change in the light, and the upper light does not change. It is equal and even everywhere. Rather, all the changes are in the vessels.

Reader: Item 4 clarifies from above, downward.

Reading: (02:36) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two. Inner Light #4.

Do not forget that we are not discussing corporeal terms whatsoever. Instead, the more refined is called “higher,” and the coarser is called “lower.” Anything that can be perceived as expansion of light from the Emanator and its coming into the state of an emanated being is regarded primarily as innovation of the disparity of form that exists in the emanated being. In other words, it refers to the will to receive that does not exist in the Emanator and was innovated in him. Because of this, the emanated being is regarded as far, coarse, low, and inferior to the Emanator, since the disparity of form from the Emanator does all that and moves him from the phase of the Emanator to the phase of the emanated being. You should also know that that disparity of form, namely the will to receive, is not revealed at once, but forms gradually, over four phases. Its form is completed only in phase four.

It therefore turns out that the more the form of its will to receive is weak, meaning the first phase of the four phases, the closer it is to the Emanator, and it is more important, more refined, and higher, since the disparity of form in her is not as great as in the three subsequent phases. Phase two, whose desire is greater than in phase one, is regarded as farther from the Emanator, coarser, lower, and inferior to the first phase. Finally, phase four is the farthest from the Emanator, lower, coarser, and inferior to all of them.

That is why the ARI writes that the line is extended from above downward, meaning from the first phase to the fourth phase (and not all the way), which is the lowest. The matter of above and below was innovated with the emergence of the line. Before the line shone, meaning during the restriction, there was no discernment of up or down there (see Chap 1, item 100). However, after she received the light merely as a line, meaning she did not receive it in all four phases, but only in her first three phases, phase four remained dark, without light. Only now was phase four revealed as low, coarse, and inferior, and that the three preceding phases are set up on it according to their refinement and proximity to the Emanator. However, during the restriction, when the light left all four phases at once, that discernment among the degrees had not yet occurred.

Reader: We will continue Chapter Two. The beginning of the line touches Ein Sof, not its end.

Reading: (07:09) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two. Inner Light #5-7.

The beginning of the line touches Ein Sof, not its end

2. The upper beginning of the line(5) is extended from Ein Sof Himself and touches it(6), but the end of that line, down at its end(7), does not touch the light of Ein Sof.

Inner Light

5. The upper beginning of the line is extended from Ein Sof Himself: Meaning the first phase of the four phases (see above item).

6. And touches it: Phase one, being the upper Rosh, is the closest to Ein Sof, meaning to the Emanator. For this reason, it is regarded as touching Him, since the disparity of form in phase one is not apparent enough to separate it from the Emanator.

7. Down at its end, does not touch the light of Ein Sof‎: “Down at its end” implies phase four, the farthest and lowest of them all (Chap 2, item 4). Now she does not receive the upper light and is therefore regarded as not touching the light of Ein Sof, but is separated from it.

Question (Petah Tikva Center): (09:14) It is written that phase four is lowly, and coarse, and inferior.

M. Laitman: Yes.

Student: Why actually?

M. Laitman: Because it's the farthest from the light. And those three discernments: lowly, distant, and lower, it means that she feels it.

Student: And what is, she far from the light?

M. Laitman: She is distant from the upper light because it is entirely to bestow, to give, to fill. And she is opposite of that.

Question (ITA 4): (10:09) What does it mean in item 7: It turns out that she doesn't touch the light of Ein Sof, but rather is separated from Him.

M. Laitman: Yes.

Student: What's the meaning of that she touching the light? Or not touching the light of Ein Sof but is separated from it?

M. Laitman: It doesn't have the expansion of the light of Ein Sof in it without any limit. And it is not limited from below, only from above.

Student: What's to touch the upper light?

M. Laitman: To touch the upper light means that it has at least one quality out of all her qualities that is equal in equivalence with the upper light.

Student: What is the initial minimal point of contact with the upper light?

M. Laitman: So, when we say that the upper light expands and comes to a certain quality, a certain phase, or an aspect, then it touches it. So, at the point of contact where it touches, there is equivalence between them.

Student: So, the upper light touches the created being?

M. Laitman: Yes.

Student: And does the created being touch the upper light?

M. Laitman: No.

Student: There is no action on his behalf?

M. Laitman: No, not on his behalf.

Question (Petah Tikva Center): (11:55) It turns out that before the restriction, there is no differentiation of above and below, like he writes, and all the phases are equal. And only after the restriction, a gap is revealed between... Why is it that the restriction reveals this gap?

M. Laitman: Let's see. Let's see. He didn't let this one go yet. We can say that it is because the upper light expands downward into the desire of the lower one. It expands with all of its qualities, and the lower one feels that the upper one is coming down to him and is feeling him. That's what we learned for the time being.

Question (Petah Tikva Center): (13:09) What is the illumination of the line, and why is it extended?

M. Laitman: The line is extended from Ein Sof to the created being, to the desire of the created being, and enters the desires of the created being that the created being is in, and influences the created being. And then we learn how the created being reacts to the illumination of the light of Ein Sof in the line to it.

Student: Why is it called a line, illumination of the line? What's special about it?

M. Laitman: We already learned what a line is. It is that we have an expansion of first, second, third, and fourth expansion. This is called a line.

Question (Latin 4): (14:54) Why does the light remain with no changes, and the vessels change and renew themselves?

M. Laitman: There are no changes in the light because the light comes from the Emanator. And all the changes are in the vessel. And this is why we can call all the kinds of changes that will be in the vessels with respect to the lights.

Question (Petah Tikva Center): (15:39) Regarding the restriction that leaves phase four empty, and reveals her as low, and coarse, and below, could we say that because it discovers that lowliness and the coarseness, there's also a beginning of uplifting towards resembling the illuminator?

M. Laitman: This is what she wants. He explains this to us.

Student: So, from knowing the oppositeness, she starts her ascent?

M. Laitman: Yes.

Question (Petah Tikva Center): (16:33) He calls it a thin line, because he says that phase four isn't included in that desire?

M. Laitman: Yes.

Student: So, the light that does enter is a thin line. That's on one hand. The other hand, we say that there is phase four there, and the whole matter of restrictions in the worlds, it all happens on the line. Phase four is there.

So, what's the difference between the phase four in the line, and the phase four that is in the world of Ein Sof?

M. Laitman: In the world of Ein Sof, there is phase four because it comes from above. And the phase four in the line, that the light expands to, is because the line itself reaches the will to receive in it, and this is why the light that comes touches phase four in the line.

Student: So, that means that phase four in the line, when it'll be corrected and filled with light, it's not all of the desire that was in Ein Sof. It's only a part of it.

M. Laitman: Probably so. It's according to the feeling of the light, according to the feeling of the vessel. When it moves from the state of when it's empty, to the state when it's filled.

Question (Turkiye 1): (18:27) What type of vessel should a person build in order to draw the upper light?

M. Laitman: What kind of vessel?

Student: …a person should build in order to draw the upper light?

M. Laitman: He should come to the desire of phase four and receive the light in the three preceding phases. We will learn about the reception of the light.

Question (Moscow): (19:23) About the point of measurement, why is that point chosen? Because the development is in a certain direction, and it turns out that the end of correction is the state that is closest to the Creator. So, that turns out to be that in a certain way there's less light, but that phase is more developed and closer to the final state, so it's closer to the Creator, because we don't go backwards.

M. Laitman: It's all correct. All correct. It's really so.

Student: So, why do we take that measuring point and from it try and value every given moment?

M. Laitman: The point from which we measure begins with the light. And this is why we calculate it this way, that to the extent of the expansion of the light, the root, one, two, three, four, are degrees of connection between the light and the desire which it created.

Student: And the point where we test… (translation missing)

M. Laitman: It's impossible to know. What the light gives is what we have.

Question (Petah Tikva Center): (21:15) He writes in Inner Light, number four, that in the expansion of the light from the Emanator to the emanated is an innovation of the disparity of form in the emanated being, meaning the will to receive it is renewed in it. The will to receive that is renewed here, that's to receive in order to receive?

M. Laitman: No, it's not in order to do this or that. It's just a will to receive, which previously didn't exist. There was a desire to bestow.

Student: So, after the restriction, it remained with vessels of bestowal, then it reveals a new will to receive that wasn't there before?

M. Laitman: Yes. Vessels of bestowal, too, we don't really talk about them, because in the meantime, there aren't any in the created being, in the lower one. There is no desire to be equal to the upper one.

Student: Can we say that the more the will to receive grows in the emanated being, it starts needing the vessels of bestowal?

M. Laitman: Yes, the expansion of the light within the desire. So, the desire, through the light that expands in it, that fills it, the desire begins to change from phase root to phase four, and accordingly, it also becomes more similar to the upper light.

Question (Kyiv 1): (23:27) You said that we need to build the vessel of phase four and then receive the light in it. In the previous phases to it, how do we build phase four with our common work?

M. Laitman: We want to approach the Creator. And we raise our prayers, our desire, what we are lacking in order to be in equivalence form with the Creator. It influences the Creator. And in this way, He changes in us our desire.

Question (MAK 11): (24:30) You said that the upper light touches the created being. In that point of contact, there's equivalence of form in their qualities. So, the decision of that equivalence of form, that's decided by the upper light, that the created being is ready, or first the created being reaches equivalence.

M. Laitman: No, the created being can't do anything by itself. It operates only under the influence of the upper light.

Question (Florida): (25:02) Is the light of the line all of the light that the vessels work with moving forward, or does that line widen later on?

M. Laitman: The light of the line is what comes from the Creator to the created being, influences the created being. And all the changes in the created being is what it does. Until the created being changes, undergoes changes, and becomes similar, makes itself similar to what the upper light passes on to it.

Question (Petah Tikva Center): (26:16) It's written that the disparity of form, the will to receive is not revealed at once, but it's gradually revealed through the four phases, and only in phase four it's completely revealed. The question is, can we recognize the changes in the disparity of form, or towards us, it's only revealed in one manner?

M. Laitman: We reveal these changes in us from the upper light. And this is why each of us has a different feeling toward the upper light, where it is in his phases. And this is how we continue.

Student: Is the discernment of disparity of form, do we have to give it degrees, or we just take it as...

M. Laitman: We receive it as a result of our nature, and the nature of the Creator; of the light.

Question (Moscow): (27:56) Okay. It says that only now phase four was revealed as a lowly, coarse degree. But before the restriction, there was no discernment of those phases. So, what does that mean? Only when the shame comes?

M. Laitman: It awakens gradually. You're right.

Student: The quality that the created being revealed, that will be the foundation to our recognition of evil?

M. Laitman: Yes.

Question (Petah Tikva Center): (28:42) Baal HaSulam writes that every innovation is only the relationships between the vessels.

M. Laitman: Yes.

Student: We say that the upper one awakens the lower one. So, what does it mean that the relation between the vessels is the only thing changing?

M. Laitman: It all depends on the relation between the vessel of the Emanator and the vessel of the created being. And therefore, we speak only about the bestowal between them. To the extent of their equivalence, we talk about their closeness. And to the extent of their disparity and inequivalence, we talk about distance. It's all ahead of us.

Question (W ITA): (30:13) The light is in complete stillness. So, only the desire changes and can reach the equivalence of form with the light?

M. Laitman: The light being in complete rest means that the Creator, who bestows upon the created being through the light, does not change his way. He bestows in the same direction, in the same pressure on the created being, on the existence from absence, and changes the desire in the created being. And then the created being responds a little differently, more and more so, to the Creator.

Question (W Spain 1): (31:25) It's written that the line extends from above downward and stops at phase four. What does it mean that the light doesn't penetrate phase four? What does it say about the connection between the light and the desire? And how does that affect in our world that there's more reception than bestowal, there's more will to receive than what it gives?

M. Laitman: No, no, I don't know.

Student: It's written that the light extended from above downward and stopped at phase four.

M. Laitman: Yes.

Student: What does it mean that the light doesn't penetrate phase four? That's the first question. Then she asks another question. What's the result in our world because of it that there's more reception than bestowal?

M. Laitman: Yes, it's correct that in the first phase, the light touches only phase four in the vessel. Afterwards, after the restriction and all the other discernments that the vessel feels already, feels the light, that the desire in it is contradictory to the light. So, there begins a calculation on the part of the vessel.

Question (Kyiv 3): (33:33) Let's say, in my body there are many processes that are taking place, and I'm not aware of them. But it works in me, it affects me, it determines my state in every given moment.

M. Laitman: Yes.

Student: This process that's described here, it affects me, or will it affect me when I discover spirituality?

M. Laitman: They will influence you later, when you grow.

Student: So, now I'm completely disconnected of it, and this doesn't determine my thoughts.

M. Laitman: They build it, but you still don't feel it.

Question (Petah Tikva Center): (34:35) I want to scrutinize about the extension of the light to the created being. He says, the main innovation of the disparity of form in the emanated being is the will to receive that is renewing in him and isn't in the Emanator. What does it mean that it's not in the Emanator?

M. Laitman: Right now it was renewed in the emanated being. The light comes from above and enters the will to receive of the emanated being, and by this, the emanated being begins to change, and this is what the Creator does in the created beings in order to bring the created beings closer to Him.

Student: What is the disparity of form, and especially about the vessel, when I want to come closer and receive the light? So, what is the disparity of form?

M. Laitman: Disparity of form is disparity of desires.

Student: How is that expressed in our world? What does it mean on me?

M. Laitman: That if you change your desire, then by this change you influence the upper light, and you will feel yourself as being in a different state.

Student: It's expressed in our connection in the Ten, that desire?

M. Laitman: How?

Student: That desire.

M. Laitman: Yes.

Student: That's expressed in our connection in the Ten? More closeness, more yearning to discover our connection?

M. Laitman: It's expressed in our relation toward the Creator.

Student: But it should be in the revelation, in the center of the Ten, this desire?

M. Laitman: Yes.

Question (Lithuania 1): (36:41) What should we do in order to increase the influence of the light on me?

M. Laitman: For this, we need to work on ourselves, to create more questions, participate more actively in the discussion about the material, to try, by reading a part of TES, to try to find the meaning, the purpose, to try to attach ourselves to what the book talks about. In this way, we will succeed. Either way we'll succeed. But we can accelerate it only through our common desire.

Question (W Rehovot 1): (37:45) What does it mean, phases? What is a phase, what's its meaning?

M. Laitman: The change in Bina?

Student: What are phases, what is a phase?

M. Laitman: Phases are desires, the desire to receive that the Creator created existence from absence. Through the light, the upper light, it begins to change. It begins to change. It goes through phases root, one, two, three, four. And in each phase, there is its own desire. And according to the desire, it's got a specific influence on the upper light. And the upper light is incorporated in it. And by being incorporated in the upper light, the desire influences the reception of the upper light. And this is what we learn. Until we approach phase four, the last one, and discover that there, the will to receive is received to the fullest.

Student: He writes that phase four is low and coarse. And before her, there are three phases that are closer to the Emanator. What is this process he's writing about here?

Question (Petah Tikva Center): (39:41) What is the process that phase four is lower?

M. Laitman: The upper light goes through all the phases in the will to receive. Four phases. And each phase changes a little with respect to the upper light, with respect to what it was before. This is called the light influencing the vessel.

Student: And what is this lowliness? What does he mean?

M. Laitman: The lowliness is because the desire of the lower one depends on the influence of the bestowal of the upper light on it.

Student: Every innovation here is a change in the created being. The light works on the created being.

M. Laitman: The light operates on the created being. And because of the changes that there are in the light, there is a change in how the light influences the will to receive in the created being. And we learn that by this, the created being changes.

Student: When he changes, a new form is revealed. So that affects the light?

M. Laitman: Of course. Because the light, the desire changes. And we learn about the connection. We learn about the connection between the desire and the light. So, any change in the desire influences the light. Any change in the light influences the desire.

Student: So, what does it mean that the light is at rest?

M. Laitman: It's good that you asked. Complete rest means that the direction of the light, its relation, is the same. It doesn't change. It wants to be incorporated in the upper one, in the Creator, and unite with Him.

Student: So, the direction of the light doesn't change. It always presses on the created being.

M. Laitman: Yes.

Student: When the created being changes, he affects the Creator.

M. Laitman: Yes.

Student: In what exactly, what does it cause? What change does it make in the light?

M. Laitman: In the same change that is in it now, in the reception of the upper light, as opposed to what it was before.

Student: What exactly is the change? What's the difference?

M. Laitman: If previously I received from the light ten kilos, now I can receive twenty kilograms.

Student: So, the change is in the light or in the vessel?

M. Laitman: The change is in the vessel that influences the light.

Student: And it causes a change in the light?

M. Laitman: Yes.

Student: What change is happening in the light? What is renewed in the light? Not in the vessel.

M. Laitman: What's renewed in the light is its desire, because the created being receives from the Creator more strength and can change. And then, through the changes, the created being approaches the Creator. Okay? All right.

Question (Haifa 1): (43:39) The Creator creates through the light, through the thought of creation, according to the law, and the end of the act is in preliminary thought. Where is the connection?

M. Laitman: That is the connection.

Question (Azerbaijan): (44:06) I don't know if I can ask this for you, but the text said that it touches Ein Sof. What condition allows the created being to touch the Ein Sof?

M. Laitman: The Ein Sof is infinite bestowal on one another, the Creator on the created being, and back mutually. So, we learn that, obviously, the Creator is bestowing on the created being whichever way it wants. It has a plan. According to the plan, He constantly formats the created being in order to fill it more and more on itself, and the created being changes in equivalence to that and becomes more and more resembling the Creator. In this way, they bestow upon one another.

Student: And the shame, in that regard, does it exist, or does it change, or disappear?

M. Laitman: The shame is present wherever the created being feels that it is separated from the Creator, distant from the Creator. That's where the created being feels shame.

Question (CzechSlovak 2): (46:01) What is the connection between the created being and the Emanator? Is there still no contact between them?

M. Laitman: There is contact between them, and the connection that each one is in his own desire, and by changing the desires, they affect one another. That's still before us to come.

Question (Petah Tikva Center): (46:43) When a friend asked how to increase the influence of the light on us, we heard that we need to try to find the meaning, the purpose, and to try to attach ourselves to what the book talks about.

M. Laitman: Yes.

Student: What is the meaning? What meaning should we search for in the book, in the study of the Study of the Ten Sefirot?

M. Laitman: We need to search in the text that we're reading, that is speaking about the change in us which we want to attain. By that change in us, we also bestow upon the upper light with that change. Then it can bestow back upon us in a closer way towards a connection.

Student: So, let's say now we are reading about the expansion from above downward. There's a process where the Emanator emanates the light, and there's a process of reception, the created being responds, and the four phases. Where exactly does a person search for these things within him? How does he first of all not become confused? And on the other hand, what does he look for?

M. Laitman: A person searches inside where these changes are happening from one desire to the other, that he wants to resemble a higher desire every time. That's what he's searching for. How can it happen? How he invites such a force upon himself from the Creator, that the Creator will bestow upon him, and he will ascend higher than before. And in this way, these are the changes that the created being goes through.

Question (Petah Tikva Center): (49:06) Last question. We heard that a person should try to attach himself to the book. What does it mean to attach myself to the book?

M. Laitman: That means to try and understand and go through the same changes that we learn in the book, in the lessons, and to try and be… try and be in those discernments.

Student: And what does a person do when he sees that there's a huge gap between what Baal HaSulam writes about, not to mention the ARI? But what Baal HaSulam writes about and where he is, how does he bridge the gap?

M. Laitman: Of course, there's a gap. And everything depends on as much as we ask for changes. Even though we feel that huge gap, we want to come close to the Creator in our desire, and to change. In our desire to resemble the Creator.

Reader: Let's keep reading a little bit. Item three.

Reading: (50:38) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two. Inner Light. Item 3.

The light of Ein Sof expands to the worlds through the line‎

3. The Light of Ein Sof is extended and expanded down through that line.

All the worlds are in the place of that space that had been restricted‎

4. He emanated and created and made and formed (8) all the worlds in the place of that space.

Inner Light

8. He emanated and created and made and formed all the worlds: This implies the four worlds called Atzilut, Beria, Yetzira, and Assiya, which contain all the particular, innumerable worlds. These four worlds are extended from the four above phases: Atzilut from phase one, Beria from phase two, Yetzira from phase three, and Assiya from phase four.

M. Laitman: That we can see as much as Baal HaSulam only gives what he has to give, without adding anything else. So, the Creator created the worlds. So, we have Atzilut, Beria, Yetzira, and Assiya, that include, which contain all the particular innumerable worlds. These four worlds are extended from the four above phases, Atzilut from phase one, Beria from phase two, Yetzira from phase three, and Assiya from phase four. This is what he said for now.

Reader: Item 5.

Reading: (53:25) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two. Inner Light. Item 5.

Prior to the restriction, there was “He and His name are one,” and no mind can attain ‎Him‎

5. Prior to these four worlds (9), Ein Sof was He is one and His name is One (10), in wondrous and concealed unity. Not even the angels that are close to Him (20) have the might and the attainment of Ein Sof, for there is not a mind of a created being that can attain Him, for He has no place, no boundary, and no name (30).

Inner Light

9. Prior to these four worlds, Ein Sof was: Called Atzilut, Beria, Yetzira, Assiya (see above item), which contain all the worlds. Before all that, meaning before the restriction, these four phases were not regarded as being one above the other (see Chap 2, Item 4), but as simple unity (Chap 1, item 30), without any difference between the degrees, and between light and vessel, but rather He is one and His name is One.

M. Laitman: Meaning that the created being still doesn't feel the difference between the degrees, Atzilut, Beria, Yetzira, Assiya, and he receives them as if they are united as one, before they were divided.

Reader: Item Ten, explaining He is One and His Name is One.

Reading: (55:54) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter Two. Inner Light.

10. He is one and His name is One, in wondrous and concealed unity‎: “He” implies the upper light. “His Name” implies the will to receive that is necessarily there (see Chap 1, item 30). His Name is desire in Gematria, implying the will to receive.

20. Not even the angels that are close to Him have the might and the attainment of Ein Sof, ‎for there is not a mind of a created being that can attain Him‎: This means that now, after the worlds have been created, even the angels, which are spiritually the closest created beings, do not have attainment in Ein Sof.

30. He has no place, no boundary, and no name: Since there, in Ein Sof, it is He and His name are one, and no place and vessel are distinguished there at all, therefore, no mind of a created being can attain Him, for there is no attainment in the light without a vessel.

M. Laitman: Yes.

Reader: We will end.

M. Laitman: We need to end.

Reader: We need to end the lesson here. So thank you very much, Rav, for the lesson. And now we'll switch to summarizing this part of the lesson, and then we'll continue with the Zohar.

Right.

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