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

Daily Morning Lesson: August 4, 2026

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

Student: Beloved friends, we went through such a lesson that in the Ten now, when we tried to summarize it, to summarize impressions, simply everyone, more or less everyone said, we need to hear more and more of this lesson. This truly endless richness, such great spirituality in each and every lesson from the Rav. And we will enter into another lesson from the Rav, from The Study of the Ten Sefirot. Before that, let's remember why we're studying The Study of the Ten Sefirot. We'll read a sentence from the Rav. And we also heard a lot about the surrounding light in this lesson now, so let's remind ourselves a little bit.

Student: Yes, the Rav said this: surrounding light that illuminates on a point shakes it up and makes a vessel of it until it's truly a vessel of ten Sefirot. So really, when we approach the Study of the Ten Sefirot, first of all, let's remember why we're studying, what we want to attain from this study, what we want the light to do to us, and the main thing is to do it together.

Student: So, we're entering lesson number 4, it's already about item 2 of the words of the ARI, from The Study of the Ten Sefirot, part 1. Let's enter the lesson.

Reader: We're once more in The Study of the Ten Sefirot, volume 1, part 1, page 3 in the Hebrew text, item 2.

Reading: (01:48) The reason for creation was to reveal His names and appellations. When it arose in His simple will to create the worlds and emanate the emanated beings, to bring the perfection of His deeds, His names and appellations to light, which was the reason for the creation of the worlds.

Reader: Little item 30 relates to arose in His simple will.

Reading: (02:22) We need not wonder how there is a desire in Ein Sof, who is higher than any notion, to the point of saying "arose in His simple will." You would understand this with what has been said above, that in every emanated being, there is necessarily a will to receive its abundance from the Emanator. However, in Ein Sof, it is a simple will, as in "He and His name are one," as it is written in Pirkei DeRabbi Eliezer, chapter 1, as well as in the words of the Ari below, since the light in Ein Sof is called He, and the will to receive in Ein Sof is called His name. and the two of them are simple unity, without any separation between them whatsoever. However, not like the separation and unity discussed here, not like separation and unity in corporeal matters, which are distinguished by motion, by distance and nearness, since the spiritual essence does not take up any space.

Yet, you should know that separation in spirituality occurs only by means of disparity of form. Thus, if one spiritual thing acquires an additional form that is unlike its present form, it stops being one and becomes two separate entities, whose distance from each other is according to the oppositeness that exists between those two forms. Just as corporeal entities separate and connect to one another through remoteness and proximity, so spiritual entities connect and separate according to their difference and equivalence of form. The disparity of form separates them from one another, and the equivalence of form attaches them together. Remember this, for it is the first key element in the wisdom.

Now you will understand the meaning of the aforementioned words, "since He and His Name are One," and the simple unity we are so meticulous about in Ein Sof. Indeed, this unity is of the wonders of His Almightiness.

It was explained above in the "Inner Light," Item 6, the difference between the Emanator and the emanated being that was caused by the form of the will to receive that exists in the emanated being and not in the Emanator. Because of that disparity of form, the emanated being became separated from the Emanator and acquired its own separate name, meaning emanated being and not Emanator.

According to the above explanation, it is possible to be mistaken and think that the light of Ein Sof, which is called "He," is not entirely adhered to Ein Sof, which is called "His Name," meaning the will to receive the light and the abundance, called "He." This is because the upper light that is extended from His Self, called "He," His only attribute is to bestow, and He has none of the form of the will to receive. Conversely, Ein Sof, which is called "His Name," which has a will to receive, is therefore different from the upper light, which has no will to receive whatsoever, as has been explained. And we know that disparity of form causes separation.

Rabbi Eliezer de Rabbi tells us here that it is not so. Instead, He and His Name are one in simple unity, meaning that there is no difference between them whatsoever. Although there is necessarily a difference of form between He and His Name, it nevertheless does not operate there at all. And although we do not understand it, it is undoubtedly so. It is said about that, that there is no perception or thought in Ein Sof whatsoever, since this matter is above our mind.

M. Laitman: (07:21) So, even though it is beyond our mind, we do have to explain it a bit. Obviously, not what Baal HaSulam means to His depth, but for beginners, a bit of it will be clear. The light creates the will to receive existence from absence, and the will to receive is under the control of the light. When it is under the control of the light, it is called that it is adhered to the light. Obviously, they are both different from one end to the other. But adhesion is not according to the nature of light and vessel, light and desire, because the light and the desire never change. This is receiving, and this is bestowing.

But if the will to receive itself, no desire awakens from within itself, and it entirely annuls itself to the light, because that's how it comes out of absence. And even when it reaches a point where it wants something, so wanting is: the light wants it to want, and it's filled and happy that the light is filling it, and bringing it happiness, and wanting it to be filled and happy. Meaning, the will to receive has no “I,” has no self, no independence, no feeling of self. That's why that state is called Ein Sof, infinity, no limitations, under the complete control of the light. But afterwards, through special actions of the light, the will to receive reaches a state that a desire of himself awakens, in addition to the desire, that is called yearning, longing, awakening. And that addition of a desire, that addition of the desire is already on the account of the created being. According to that, that addition, we can point to that and say, that is the created being. And about that addition, we say shame, corrections it needs to go through, and not on the vessel that the light created. And, "Go to the artist who made me" — why am I guilty that you created me this way or that way? We're not talking about that. That's why we don't discuss qualities or desires that we're born with, or that we get from our education, or upbringing, or the environment. Until a point in the heart awakens in a person, and he starts to add to the qualities and desires that he has, in his feeling, in his desires, he wants to attain something beyond his basic desire. That's when he enters society, he takes books, he wants the light to come to him and bring him all kinds of additions. He wants to uplift above his state. He doesn't know from where and how. He is just given a point. The rest, according to his exertion and the light that works on him, the rest is on the account of the person. Also the desire, the new desire that was added to the previous beastly corporeal desire, that doesn't take it into account, the desire to spirituality, to the light, to the Creator, to bestow, that he gathers from all the means that he has, and by that he reaches a state where there's shame, exertion, results of the study, fulfillment, and so on.

M. Laitman: (12:09) Meaning, only in the desires that he himself awakens in himself, when he yearns to the Creator, from all the information, ego, will to receive, the light that comes, doesn't matter, but his own awakening — by that he acquires something new. Meaning, when he comes back from a state, the first state, through the second state to the third state, also Ein Sof, Ein Sof one, and this is Ein Sof three, the third state. So, now there's Hu, which is the NRNHY And Shmo, His name, is His yearning, the addition of the desire, an additional desire from the created being. That is called that he reveals the holy names. Here, there was no name. That's what's written. No name, no limits, no borders. You can't call it anything. It's simple upper light. Here, he has NRNHY, the names of the light, the names of the Creator. It's on his vessel. He feels these names. He feels this relation by building these desires, so the Creator and him become as one, because it's him. It's the created being himself. It's his desires. It's his corrections. It's not that he took something from the outside. He invented these names. So, attainment in spirituality is that I build myself, and I attain on myself, on my flesh, those phenomena. That's what I call all kinds of names, and that's what I call the name of the Creator, because I am in that quality of bestowal. There are things that you can't divide between them, between the Creator and the created being. You can't say that this is one and the other, or that they are filled with one another, or connecting, but it's one, because the created being that attains a desire, and the inspiration of the desire that's called the light, he attains the light and the desire. That is him and the Creator, and the vessel, and the light, and it is one. You can't divide between them. You can't even say that the light fills the vessel.

Question (Petah Tikva Center): (15:53) Does the created being, after equivalence of form with the Creator, can he also want to create or manage to create something additional?

M. Laitman: The fact that the created being adapts new desires for himself, that is called that he creates the world, and creates, he participates in creation. That is called that the created being becomes a partner with the Creator, with the action of creation, the action of Genesis.

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