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

Daily Morning Lesson: September 9, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #80

Reader: Hello dear friends, hello our great World Kli. We just went through two very important things: a lesson from Rav on the topic of "Go Forth From Your Land," how to exit the desire, and the Rav explained how we exit with the group that we're in and raise the values. We can emerge from our desire. And we're studying circles and lines, yes? Very important thing. What are circles and what is straightness? And Rav said that this is the same desire. How could there be the same desire - circles and lines? So, we can give an example. Rav gave us Ein Sof, infinity, he defined everything in us. It's a huge treasure that he gave us. And we, what about us? Is it in us? Now, in order to pass this along, what do we need? In a desire that we received it, everything, and we feel the extent how great it is, we need to develop, what? To develop the desire to be like him, to resemble our Rav, and then we will have that same pipeline with which we can take from that treasure, that great treasure, and to pass this onwards. Those are the pipelines that we're building. And what did we learn in the lesson? The Rav said that these pipelines, where do we acquire them? Only in the society, because the upper one for us is in complete darkness. We learned that Malchut of the upper one becomes the Keter to the lower one. But in Malchut of the upper one, there's no desire to receive for itself there whatsoever, and for us it's darkness. Where do we develop it? We develop it in the society, in the desire between friends. And now we have a very big opportunity in the regional congress to develop these connections between us, such that the light will enter us, and we will be able to pass this onwards. And here, really well, what the Rav is teaching us in the lesson, he is precisely talking about this, about how we develop through this pipeline that we build. Invert the desire, the Ratzon, and it will become Tzinor, pipeline. And that way, what I receive from Him, I become a bestower as well, so I can bestow like Him, to resemble Him.

So let’s hear the lesson, and then you can ask questions that you have.

Reader: “The Study of the Ten Sefirot,” Volume 1, Part 2. We are in item 5, but we're in the middle, starting with the words, "Now you can thoroughly understand."

Reading: (03:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #80

Now you can thoroughly understand the matter of the records that remained in the ten Sefirot of circles after the restriction, and the departure of the perfection and the fulfillments that were in the above four phases, which are called ten circles. These records mean that all the desires that filled them when they were in Ein Sof, and that they have now lost, remained thoroughly imprinted and “recorded” in them. They necessarily remained longing and yearning for the fulfillments and the wholeness that they had, and this is what we call “records.”

We said above that there cannot be any revelation of a desire of any essence, both in the upper worlds and in the corporeal world, that is not rooted in the ten Sefirot of circles, in a way that there are two roots that precede the existence of all the worlds after the restriction. The first is when every desire already exists in all its glory and fullness. This is the reality that exists in Ein Sof. The second is when all the desires are completely emptied of the fulfillment that was related to them before, from Ein Sof, and this is called the “world of restriction.” All the vessels and the substance of the created beings are extended from the world of restriction, meaning only empty vessels and desires that have lost their fulfillments, and all the fulfillments of these desires are extended from Ein Sof. Remember these two facts well, for they are among the most necessary to remember as we continue to engage in this wisdom.

Reader: We're continuing with item 90, relates to the words, "was extended a little and became circular once more."

Reading: (05:56) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #80

90. Was extended a little, and became circular once more‎: Do not be misled into interpreting that it is extended in a place and an area. Rather, anything that grows coarser, that movement is called “extension from above downward,” because the refined is regarded as above, and the coarse is regarded as below. This is evaluated as being in closeness of form to phase four, for the closer to phase four, the greater the coarseness it is considered to have, and the farther from it is regarded as more refined. “Extended a little” means that it grew slightly coarser, and the word “extended” relates to the light of the line.

M. Laitman: Meaning, as we always learn, all this is taking place in the vessel. Everything is happening inside the vessel: the revelation of the desires from the refined to the coarse. It's called the expansion of the light inside the vessel, because the desires that appear, qualities of bestowal are revealed in them, and then the light is seemingly entering the vessel and reveal itself. And also the other way around: if a vessel feels additional coarseness in it, then accordingly, it's gradually becoming less and less in equivalence of form with the light, and it means that the light leaves the vessel. It's like consciousness in a person. Let's say, I'm more and more conscious, and then later, let's say, I'm falling asleep more and more until I lose my consciousness. So, it's not that the world is changing. Rather the world is inside of the person, and it changes according to the vessels that either develop and open, or then shut down.

Reader: We're continuing in the paragraph, starting with "This matter."

Reading: (08:14) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #80

This matter of this extension is that in each and every Sefira, there are ten Sefirot. This is discerned both in the ten Sefirot of circles, and in the ten Sefirot of straightness. When the ten Sefirot of the Sefira Keter first emerged, the line emerged only with its first three Sefirot, which are called the “Rosh [head] of Keter of straightness,” and their illumination expanded to the Sefira of Keter of circles, which contains ten Sefirot, as well. These ten Sefirot of Keter of the circles surround only the first three Sefirot of the ten Sefirot of Keter of the line. After that, meaning after the ten Sefirot of circles were fully completed, the line expanded a little more and was extended a little, meaning elicited its seven lower Sefirot to complete the Keter with the ten Sefirot of straightness.

Thus, these seven lower Sefirot of Keter of the line were extended downward, meaning became coarser than all the ten Sefirot of Keter of circles. Therefore, there are no Sefirot of circles around these seven lower Sefirot, since the circles are higher than them, meaning more refined, and you already know that higher than the other means more refined than the other.

Reading: (10:09) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #80

You can understand the reason for this according to the above explanation (Item 30) that the Sefirot of circles precede and are much more important than the Sefirot in the line, since there is no screen in the circles, and that screen in the Sefirot of the line stands in the middle of the Sefira, meaning in the last phase of the Rosh of the Sefira, meaning in the last phase of the first three Sefirot of the ten Sefirot of straightness that exist in each and every Sefira of straightness, and which are also called the “Rosh” of that Sefira.

It turns out that saying that the screen is incorporated in the Sefirot of the line is so only in the seven lower Sefirot of each Sefira below the screen. However, in the first three of the Sefira, called Rosh, there is still no screen because they are above the screen. Thus, these first three are completely similar to all the ten Sefirot of circles in that in both, there is still no screen. For this reason, they stand on the same phase, and you find that the ten Sefirot of each Sefira of circles causes the three first Sefirot of each Sefira of the line.

However, the seven lower Sefirot of each Sefira of the line, which are below the screen, and the screen is already incorporated in them, are much worse than the circles. It is known that all that is worse from another is regarded as lower from the other; hence, they are regarded as being below all the ten Sefirot of the circles. There is not a single phase of circles that can be in the place of these seven Sefirot, because the circles are more important and superior to them.

Thus, it has been thoroughly explained that there is a vacant place between each two Sefirot of the circles, according to the measure of the seven Sefirot of the Sefira of straightness that is there. This is because all ten Sefirot of circles of the Sefira of Keter surround only the first three Sefirot of Keter of the line. However, the seven lower Sefirot of Keter of the line are extended below all ten Sefirot of Keter of the circles. After these seven Sefirot of Keter of the line are completed, the first three Sefirot of Hochma of the line begin to emerge, surrounded by the ten Sefirot of Hochma of the circles. Thus, between the last phase of Keter of the circles and the first phase of Hochma of the circles, there is a vacant place. In this place, there are the seven lower Sefirot of Keter of the line, meaning where the circles do not surround them. It is likewise between Hochma and Bina, too, and all the Sefirot.

M. Laitman: (13:49) Is that clear? This is one vessel. One vessel. Ten Sefirot. GAR of Yosher, the three first Sefirot of the line is equal to ten Sefirot of the circles. And this is, and seven lower Sefirot of the line is free of circles. This is the structure, like one cell. When we talk about the connection between the Sefirot, then we have to draw it no longer as one cell, but rather Keter, Hochma, Bina of Yosher. This is Chesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut. ZAT, GAR. First three, lower seven. Here we have ten Sefirot of circles. Circles, Igulim. Cessation. Then again we have Keter, Hochma, Bina, GAR and ZAT. And then from Hesed to Malchut. GAR and ZAT, upper three, lower seven. This is all Keter, and this is all Hochma. Also from GAR of Hochma we have circles, ten Sefirot of circles of Hochma. This is Keter, and ZAT is vacant. And again, GAR and ZAT, Bina, from GAR of Bina you have ten Sefirot of circles of Bina. And this is vacant. It's clear, right? That's how the connection is formed. Because only in GAR, in the upper three, we have equivalence between the Sefirot of the lines and Sefirot of circles. Because there's no limitations in the upper three. The screen stands below GAR.

Question (Moscow): (16:26) What's the meaning that the Sefirot of circles ended?

M. Laitman: Give me a more precise sentence. I don't know. I can give you a few interpretations here. All the Sefirot of the circles end in the center point of Ein Sof. Again, you remember what we discussed yesterday. The lines, the straightness, are those circles that we wish to fill with our intention. My belly is round. It's a circle. But I eat only on the condition that I bestow pleasure to the host. And that's why the form of filling is called straightness, a line. The vessel remains a vessel of Ein Sof. It's round, a circle.

Question (Petah Tikva Center): (17:25) The vessels of circles are filled by the vessels of straightness only through the upper three of the vessels of straightness? What about Hesed, Gevura, Tifferet?

M. Laitman: I get it. Good question. They're filled with all ten Sefirot. But where do they get the filling from? Only from the point where they have connections of contact with the ten Sefirot of straightness from GAR, the upper three. Understand? Otherwise, there's no connection between the circles and the straightness. Only in the upper three. The action of filling comes from the lower seven. Meaning, here you make a coupling with striking. The light is inside. As much as we got light inside, this fills in ZAT, in the lower seven, that fills the circles. There's a place where you make the action, and there's a place that's in equivalence. And through it, there's connection and fulfillment.

Student: So, the fulfillment is felt only in Hesed, Gevura, Tifferet until Malchut?

M. Laitman: No, no, no. The filling of straightness is felt in straightness. Where do the circles get filled? From the upper three, from the Rosh of the Partzuf.

Reader: Title, item 100, relates to…

M. Laitman: I'm cautioning you again. It doesn't matter if you get it precisely or not. Just don't get confused. There aren't two, three different kinds of vessels from Ein Sof. Ein Sof is a vessel that has only circles in it. That's it. Nothing besides that. Rather, we performed the first restriction, and we decided through the screen to now fill the Ein Sof through what? Through a pipe, which is called a line if it's together with the light, through conditions of equivalence of form. Equivalence of form. That's it. And our attitude to the filling, the light is here, Ein Sof that surrounds the vessel. It's above it, seemingly, right? Outside the circles. Now, how will we fill the circles? Through the line. Meaning we make an opening here through which light can enter and fill the vessels. So, that place that we constantly open in the vessels of circles is called a line, that is the ten Sefirot of straightness. We do it in our attitudes, we just allow it to enter. It's the same place, except now we let it enter. It's not all wide open. Rather, it's only according to a certain measure, a certain weight, a certain ration that he says, right? That's why it's called a line. These vessels exist in this way only relative to man.

Question (Petah Tikva Center): (20:43) We understand the matter of circles, because we say that round means that there's no distinguishing between above and down. The moment there's a line, there's a discernment of above and below. So, why do we say that when we change the vessel, the vessel remains the same?

M. Laitman: The vessel remains the same vessel, but its fulfillment, its filling becomes incomplete. But only in the form and according to the measure in the line. And at the end of correction, the filling will be equal. Like in the circles before the first restriction. There is no other choice. Look, I have a desire for all five courses on the table, but I make a restriction, and I decide: I want to take from this dish - and yes, and from this - not, 10 grams from here, 20, 30 grams. That's what I'm taking to do good, to bestow contentment to the host. So, I'm filling that vessel only to that extent. It's surrounded with the intention to bestow. The vessel remains the same. We cannot change the vessels, but the attitude to it is called a line.

Student: So why do we say that after the first restriction, the vessel becomes a screen and reflected light?

M. Laitman: Because the plain deficiency stops being a vessel. It stops being the subject. It's not working. We use the desire only to reinforce, strengthen the screen and the intention. The vessel cannot receive unless the pleasure is clothed in the intention.

Student: But now we have a discernment of above and down.

M. Laitman: The desire remains the same. The desire doesn't change. It's created, it cannot change. I cannot change desires. The light created the desire, and it's standing before these desires and sustaining them. It's not changing. I add to all the actions of the lights and the vessel the intention.

Student: The desire remains the same, but now the desire is not the vessel.

M. Laitman: The conditions for fulfilling the desire have changed, and you can say it's a new vessel. What is a new vessel? The desire is the same. Just the reason for and the means for how to work with it - that's new.

Student: That's not considered a new vessel?

M. Laitman: Call it a new vessel. We call it this way, we refer to it this way, but I want to emphasize here that there's nothing, nothing added other than what the created being added, that wants to bring about fulfillment in this way. You see? We say, new vessels, right? But the circles remain the same circles. We fill them. The vessels are like the desire of the Creator. What does He want from me? To fill them, for me to receive.

Question (Petah Tikva Center): (23:53) In the Rosh of each degree, we say there's only a calculation. There's no usage of the coarseness. How, in the head of each Sefira, as it's described here in straightness, does it fill the circles? And what does it fill the circles with?

M. Laitman: With equivalence of form. It doesn't fill it. The screen fills the circles.

Student: What addition brings forth circles?

M. Laitman: Equivalence of form. I need to give someone a gift. I can't do it by myself. He's not going to receive from me. I'm going to do it through you. So I do, you are in equivalence of form with him, and you carry it out. You do it. Now imagine that in each Sefira, in each special Sefira, individual Sefira, and all the way down to Ein Sof, it's the same structure.

Question (Petah Tikva Center): (24:51) Does the line point to the quality of the filling, and the final correction is a line equal to a circle?

M. Laitman: Yes, in the end of correction, all the circles will be filled by straightness. The screen will be equal, will control all the circles. The circles will not change. They will be in one equivalence. There will be no up or down, nothing. The screen will be so complete. But for the time being, until the end of correction, we have work in a line. In the end of correction, the line expands until it covers all the circles. Meaning, again, the line is like a faucet that I'm sitting on. I have a container - Ein Sof. And I come to this container with a hose or with a pipe and a faucet, and I fill it each time according to how much I can bestow.

Question (Petah Tikva Center): (25:54) Also, Malchut of Ein Sof is both a circle and line simultaneously? Is that how it operates there, where there's bestowal from both sides that reach the final correction? They operate as one?

M. Laitman: What is done in Ein Sof is done by the Creator. The circles, that's all an expression of the desire of the Creator. That's given by Him. What the line does comes from the created being. The measure of the line is the measure of equivalence between the created being and the Creator. Don't look at the vessels themselves. It's not an indication. What are vessels? What is filling? What are those portions that are between me and the Creator on the table? The main thing is the attitude, the relationship. You understand?

Reader: "Inner Light," item 100, relates to the words, "a second circle was made within the first circle."

Reading: (26:57) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #80

100. A second circle was made (100) within the first circle‎: We must be very careful here, so as not to be confused with imaginary descriptions of area and place in straightness and in the circle, which might trip us into this notion by a slip of the tongue. As we continue, you should remember that straight illumination means that the light enters vessels that have a screen on phase four, and that rounding illumination means that the light enters vessels that do not have a screen on phase four.

Bear in mind that although there is no screen on phase four in the vessels of circles, still, phase four cannot receive any illumination from there after the first restriction, since all the light in the circles must come from the illumination of the line, which is a straight illumination (Item 30), and the light of the line does not shine in phase four at all, since it is drawn from the power of the screen. Thus, the absence of light in phase four of the circles is not because of the vessels, since they have no screen at all. Rather, it is because of the first restriction that is on them. Because the first restriction is not regarded as a disadvantage, all four phases of the vessels of circles are of equal degree, without any differentiation of small and great (Part One, Item 30). Instead, all the darkness that is in phase four is due to the light that is received from the line, and does not shine there, as aforementioned.

M. Laitman: The first restriction is done equally. The light departed to all sides around the center point, because the created being does not depart from receiving the light because of shame, the way we talk about it. There's nothing to be ashamed of. He never received. The Creator did it. It's like a baby. Is he ashamed of receiving from his mother? He demands from his mother. He deserves it. That's what you feel as a result of adhesion. You feel that you deserve it. Rather, the restriction is done because Malchut of Ein Sof ascended in equivalence of form. She felt that she wants beyond that to be like the bestower. This is a deficiency without a deficiency. Meaning, the restriction was created not because the will to receive felt bad. No. Rather, it wants to express its attitude to the Creator without relating to itself. That's why the first restriction is called an ascent. Malchut ascended, it came up in His desire to create created beings, emanated beings, and so on and so forth. It came up, the desire ascended. That's why the first restriction is not a flaw. Only when you begin to fill the lines, fill through the line the circles, then you feel how much the created being is not able to make this calculation in phase four of equivalence of form and fulfillment. And then there's a difference between circles and straightness. Until the end of correction, we understand, you have the stony heart and all those desires, we're not able to take control over those desires until the end of correction. They will be corrected only in the end of correction. That's it. Why? There are vessels of bestowal here, vessels of reception, there's an incorporation between the vessels, and we're not able to make the scrutinies between the light and the vessel in all the vessels more quickly.

Question (Petah Tikva Center): (31:33) What distinguishes between vessels of circles? If everything's in equivalence and there's no screens, why is there a multiplicity of vessels?

M. Laitman: The phases, the phases between the vessels of circles, those are the phases, the four phases of straight direct light that divides it more and more. And we're actually only starting.

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TV Program "Jtimes" No 4

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm