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Daily
Morning
Lesson:
September
22,
2026
Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. #6
Reader: Hello everyone! Today we are reading from the Study of the Ten Sefirot, the first volume, and we are reading from item 6 there in the words of the ARI, and afterwards we’ll read item 2, Inner Light.
Reader 2: And we remember what we just learned from Baal HaSulam about the greatness of the writer of The Study of the Ten Sefirot. Through this study, we aspire to see things the way he does, from his perspective. We understand that more or less we want to understand, we yearn to receive the light that will change us and let us connect to Baal HaSulam.
Reader: Most of the lesson is about the greatness of Baal HaSulam, and also a lot about dissemination. And now we're learning from The Study of the Ten Sefirot. And without a doubt, let's read an excerpt from the lesson which will connect these two things about the study and the dissemination.
Reading: (01:09) We can do these things, nonetheless, that we can teach ourselves that there is nothing more important than dissemination. That all that we are merited, if we don't turn it into dissemination, we will not succeed with any attainment, with anything that we attain along the way. Right away we need to do something with it towards the wide public, as wide as possible. Therefore, whatever can help. The dissemination of the correction needs to help, we need to do.
Reader: So now we've received this merit to draw the reforming light and adhere to Baal HaSulam and the ARI, through The Study of the Ten Sefirot, and all that we will receive right now, and all the force, and all the light. With it, we'll be able to use it in our dissemination. Let's pray that the Creator will give us the right directive and the right strength, so that afterwards we'll be able to use it correctly. And we'll start with the broadcast.
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Reader: The Study of the Ten Sefirot, Volume 1, Part 2, Item 6. We're studying for them from the title,
Reading: (02:22) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. #6
Adam Kadmon is extended from Ein Sof to the end of Atzilut, contains all the worlds, and we are not permitted to engage in it.
6. That AK (400) is extended from one end to the other (1), from the top end to the bottom end throughout the above space of Atzilut. All the worlds are contained in that Adam, but we have no permission whatsoever to speak and to engage in the internality and self of that Adam (2).
And we're reading in Inner Light, Item 2,
Reading: (03:02) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. #6
2. We have no permission whatsoever to speak and to engage in the internality and self of that Adam: The internality means the light of Ein Sof that is clothed in Him, and His self is the state of GAR in Him. It has already been explained (Introduction, Item 27) that we have no permission to speak of any phase of GAR in any degree or Partzuf, even in the world of Assiya. But in ZAT, we are permitted to engage, even in the ZAT of GAR of Adam Kadmon.
Again, Item 2,
Reading: (03:38) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. #6
2. We have no permission whatsoever to speak and to engage in the internality and self of that Adam: The internality means the light of Ein Sof that is clothed in Him, and His self is the state of GAR in Him. It has already been explained (Introduction, Item 27) that we have no permission to speak of any phase of GAR in any degree or Partzuf, even in the world of Assiya. But in ZAT, we are permitted to engage, even in the ZAT of GAR of Adam Kadmon.
M. Laitman: (04:10) Okay, we already learned about it that we can speak only from within the vessels, which is the substance and the form clothed in matter. Meaning what form the vessels receive when they have a screen, and that form that they receive is the form of their impression from the light, from the quality of bestowal. And this is what we talk about: a form that the vessel receives. We're not talking about the light itself, but that the vessel that wants to adapt itself to the light, what form it receives. And that form we call light, let's say I have some vessel, right, some vessel, so there's the matter, material, and there's its form, its shape.
So, its shape is called the light because it acquires this shape from the light, adapts itself to the light. In other words, the screen plus reflected light equals the light we're talking about. But in truth, what fills the vessel, we don't know, this is already abstract form, we don't understand it, much less the essence. This is why the quality of bestowal that our vessel, our desire receives, this is what we talk about, this is called the light, this is called the Creator. So, the Creator is called Bo Reh, Come and see. Do, make your form equal to His, and then you will see the upper force. From where, By your actions, we know you, and not otherwise, only from the form that you will acquire.
This is why in GAR, we still don't have vessels that take on the shape or the form of the soul. This is why we have no grip there, no attainment. And this is why GAR in each degree is like the circles; but only in ZAT, in the bottom seven do we have attainment, feeling, understanding, recognition. Because this is the matter that we have here, this is Malchut that acquired various qualities of bestowal; it's called receiving the form in the matter. There are many other discernments in this, because we say, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, before Malchut, what's the difference between them? The difference between them is not the matter that acquired the form of bestowal, no. It's still an expansion of the matter that hasn't become actual matter, yet, the actual matter is Malchut, this is the complete will to receive we're talking about. The previous forms are still not the matter itself, the material. Not someone who feels, someone who decides, someone who receives; and therefore, only Malchut, after she receives all kinds of discernments can respond to them and she responds in the area of the bottom seven, ZAT. And GAR, the upper three, the first three, is only the root. We'll talk about it, go on.
Reader: Reading Item 7 above, in the heading, in the words of the ARI.
Reading: (08:54) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. #7
The circles came out first, and the straightness next. We do not engage in the circles, but only in the straightness.
7. In the beginning, the ten Sefirot came out through a circle (3), one within the other. Afterwards, within the circles, they were extended in straightness as an image of one Adam, throughout the length of all the above-mentioned circles (4). Still, we do not engage in the circles whatsoever (5), but only in the straightness.
M. Laitman: (09:43) We learn, when we learn the circles that emerge to Ein Sof, although we usually draw the four phases as a little cup, but it's still circles up to Ein Sof. Malchut of Ein Sof that received everything and decided to make a restriction, and the world of restrictions is also in circles. And only afterwards, when she decides that now that space that remained after the circles were emptied from the light. After the restriction, I fill them through the straightness, then comes the light in the space of the circles, and begins to fill this entire space. Meaning, of course, the circles came before the straightness.
Reader: Item 7.
Reading: (10:36) 7. In the beginning, the ten Sefirot came out through a circle (3), one within the other. Afterwards, within the circles, they were extended in straightness as an image of one Adam, throughout the length of all the above-mentioned circles (4). Still, we do not engage in the circles whatsoever (5), but only in the straightness.
Reader: Item 3. "Inner Light,"
Reading: (11:00) 3. In the beginning, the ten Sefirot came out through a circle: It has already been explained that the circles appeared immediately after the restriction and the departure of the light. Afterwards, the straightness appeared in such a way that the circles were regarded as the cause and the reason for the light of the line. Because of this, they are regarded as preceding it (as it is written in Questions and Answers on the Meaning of Words, this part, Item 42).
Item 4. Relating to the words throughout the length of all the above-mentioned circles.
Reading: (11:29) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. #7
4. Throughout the length of all the above-mentioned circles: Meaning, from the top end to the bottom end. Observe an imaginary corporeal length, and through it, study its spiritual root. We understand an imaginary length by three discernments: its top end, its bottom end, and the distance between them. You can distinguish a spiritual length in precisely the same way: First, you find its bottom end, meaning its last and coarsest phase, of which there is no lower in coarseness. From knowing the bottom end, you will immediately learn the top end too, since the measure of the coarseness in the last phase is the measure of the level of the reflected light (Inner Observation, Item 86). For example, the coarseness of phase four in phase four, reaches the level of the Keter of Keter; the coarseness of phase three in phase four, reaches only as high as the Keter of Hochma; and phase two in phase four, reaches only the level of Keter of Bina, etc. Thus, by knowing the bottom end, the top end immediately becomes known.
Once you know both ends in the degree, you naturally know the distance between them, since a spiritual distance means disparity of form between two discernments. The measure of disparity of form determines the distance between them. For example, if the bottom end is phase one in phase four, then the top end reaches only the level of Keter of ZA. In that instance, the distance is not so great. But if the bottom end is phase two, then the top end is the degree of Keter of Bina. Thus, the distance between them is two levels of coarseness, which are phase one and phase two. If the bottom end is coarseness of phase three in phase four, then its top end is Keter of Hochma. Here, the distance is the length of three phases, etc., likewise.
M. Laitman (Source Text/Commentary): (14:16) Is it clear what it's about or not? Let's move on to Item 4.
Through the length of all the above-mentioned circles, meaning from the top end to the bottom end, observe an imaginary corporeal length and through it, study its spiritual root. We understand an imaginary length by three discernments: its top end, its bottom end, and the distance between them.
This is how we always describe distances. One point, two points, another point, and what is the distance between them.
You can distinguish a spiritual length in precisely the same way. First, you find its bottom end, meaning its last coarsest of the degree, the coarsest of which there is no lower in coarseness. From knowing the bottom end
That you will know,
You will immediately learn the top end too, since the measure of the coarseness in the last phase is the measure of the level of reflected light, the measure of refinement. For example, the coarseness of phase four in phase four reaches the level of Keter of Keter, the coarseness of phase three in phase four reaches only as high as the Keter of Hochma, and phase two in phase four reaches only the level of Keter of Bina, etc. Thus, by knowing the bottom end, the top end immediately becomes known. Once you know both ends in the degree, you naturally know the distance between them, since a spiritual distance means disparity of form between two discernments. The measure of disparity of form determines the distance between them. For example, if the bottom end is phase one in phase four, then the top end reaches only the level of Keter of Zeir Anpin, etc. In that instance, the distance is not so great. But if the bottom end is phase two, meaning coarser, lower, then the top end is the degree of Keter of Bina, higher. Thus the distance between them is two levels of coarseness, which are phase one and phase two. If the bottom end is coarseness of phase three in phase four,
Meaning even lower, coarser,
Then its top end is Keter of Hochma, here the distance is the length of three phases, etc.
Meaning the coarser the vessel below, the higher the reflected light, and the distance between them is greater. And in the gap between them, the light is revealed to us because the light, the impression, is revealed by the collision between the vessel and the light. Just like I'm hungry and the food is tasty, so here, there's an eruption of feeling, if I'm very hungry but the food is not that tasty, I'll still feel pleasure in it because I have a big desire. But if we're talking about spirituality where in the upper light we have all the flavors and it's got no limitation in itself, no depiction. So everything depends on the lower one, so the coarser the lower one is, that's why it says go to the coarseness first of all, where is your coarseness from which the reflected light begins? From which degree of your coarseness can you begin to rise?
Maybe don't go too low, maybe you're only in the degree of one or two of coarseness from which you can raise reflected light, and not beyond. Okay, so go where you can, but if you go into greater coarseness and from there you can raise reflected light. Then you reach much greater pleasures and lights. But in the light there are all the pleasures, so everything depends on the point of coarseness from which we can make a screen and reflected light.
Reader: Item 5, Inner Light
Reading: (19:06) 5. We do not engage in the circles whatsoever, but only in the straightness: This is because the circles surround the first three Sefirot of straightness (Part Two, Chapter One, Item 90). It is known that their vessels are far superior to the GAR of straightness. You already know that we are forbidden to speak of and engage in the GAR. For this reason, we have no permission to engage in any phases of the circles.
M. Laitman: (19:40) In other words, of course, the circles are higher vessels than straightness, there are no limitations in them; they're closer to the light because there's still no difference between them. They don't feel a difference between them, there are two opposites here. Let's take a baby, as we learn from the embryo for example, is a foreign body inside the woman's body. But because it is annulled, it doesn't do any action of its own accord. It doesn't form a foreign body that poses any problem to the body of the woman. So it is with the circles, it's substance, it's matter, it's the will to receive, which is the opposite from the light, so why can these circles be inside the light, and we say before there was a restriction, there was He is One and His Name One, why? Because they don't do any operation of their own, they don't take any action of their own.
So, we have a situation where they are together in complete adhesion: He is One and His Name One. But because the light controls, the Creator controls, the lower one doesn't do anything. And after it's revealed in the lower one how opposite it is from the upper one, and that it wants to reach, to become like the upper one of its own accord. Then there is work on the part of the lower one, and then through the straightness, through all of these works, these small pinpointed works. With a little more screen and a little bit more screen, we come to equivalence of form, that's it. So basically, we finished Part Three, its main parts, while we have left, we have the Inner Observation left, and other things.
Question (Beit Shemesh): (22:06) Where is the screen in the drawing you drew on matter and form?
M. Laitman: The form itself is the screen where the vessel limits itself from being a simple will to receive. Simple will to receive is circles. What will to receive do I have? Circles, why circles, how can that be? It is circles or straightness. I want to devour everything as much as there is, as much as is revealed to me. When I want to take on a shape to know spirituality, I have to make of myself some form – so now it's limitation, now it's a screen and a restriction. So, the form that the matter takes on is the screen and the reflected light; and the screen and the reflected light that it acquires is the form of bestowal, the form of the Creator that the created being knows. And within that form it reveals who built this form for it, these are already more internal attainments. For what purpose, and thus achieves adhesion. From its form of bestowal, it reaches an understanding and attainment of its cause and adhesion with Him.
Reader: Right. The form is what the desire acquires through the screen and reflected light. So we'll move on to questions. Any questions on the topic aside?