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

Daily Morning Lesson: September 4, 2025

Part 3: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 7. #27

Reader: We are reading TES, Chapter 7, item 27.

Reading: (00:20) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 7, #27

Chapter Seven

Although only phase four was restricted, the light left the first three phases as well.

27) It has already been explained that the middle point, which is the comprehensive point of the thought of creation, namely the will to enjoy in it, embellished itself to enhance its equivalence of form with the Emanator. Although there is no disparity of form in His Almightiness from the perspective of the Emanator, the point of the desire felt it as a kind of indirect extension from His essence, as with the allegory about the rich man. For this reason, she diminished her desire from the last phase, which is the complete Gadlut [greatness/adulthood] of the will to receive, to increase the adhesion by way of direct extension from His essence.

Then the light was emptied from the entire place, meaning from all four degrees that exist in the place. Even though she diminished her desire only from phase four, it is the nature of the spiritual that it is indivisible.

M. Laitman: Okay, so what does he say? That even the light that departs from the fourth phase cannot depart just from the fourth phase, but it needs to make an act that connects all the phases, and upon them, it makes this its own action. That is what he says, that the light becomes emptied of the entire place, meaning, from all four degrees that exist in the place, and even though she diminished her desire only from phase four, even though from the nature of the spiritual, that it cannot be that one part works and one part doesn't work. There is no change in all the degrees, but with all of them together. Well, we'll see what he explains onward.

Reader: Item 28. Afterwards, the light of Ein Sof was extended once more to the place that was emptied.

Reading: (03:43) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 7, #27

It did not fill the entire place in all four phases, but only three phases, as was Afterwards, he re-extended a line of light from the first three phases, and phase four remained a vacant space. Afterwards, the light of Ein Sof was extended once more to the place that was emptied. It did not fill the entire place in all four phases, but only three phases, as was the desire of the point of restriction.

Hence, the middle point that has been restricted remained empty and hollow, since the light illuminated only through phase four, but now all the way and the light of Ein Sof sAHPped there. We will henceforth explain the matter of the incorporation of the phases in one another applied in the upper worlds. Now you see that the four phases are incorporated in one another in such a way that within phase four itself, there are all four phases, thus in phase four too, the light of Ein Sof reached the first three phases in it, and only the last phase and phase four remained empty and without light.

Question (Petah Tikva): (05:37) In the beginning he says that as the desire of the middle point that has been restricted remained empty and hollow since the light illuminated only through phase four, etc. What is that adornment that he speaks about here?

M. Laitman: The Kishut, adornment, he is speaking about the inner desire that is in phase four. It now received more strength and ability to restrict itself and to distance itself from the reception of light.

Student: Why did she move away from receiving the light?

M. Laitman: Because oppositeness became revealed. Oppositeness became revealed between phase four and the three previous phases.

Student: So, there is oppositeness, but why does it matter to her that there is oppositeness?

M. Laitman: That is how it is in spirituality. As much as they are similar, these phases one to another, meaning close, the more distant they become and they receive this more distant from one another.

Student: He says that Malchut of Ein Sof, he says about her that He and His name are one, that she is really in wholeness and perfection. So, what is that point of perfection, of oppositeness that she discovers?

M. Laitman: The point of oppositeness is that it reveals that she cannot receive, she cannot receive. There are conditions that she cannot function without her inner desire.

Student: So, what is the adornment here? What does that mean?

M. Laitman: That she adorned herself. That the upper light that departed from the three previous phases, even though it doesn't enter the fourth phase, right? So it stops there from receiving into itself and that is what he says, that relates to the incorporation that we have in the upper worlds. And in that, you can understand that the four phases are incorporated in one another in such a way that within phase four itself, there are all four phases, too. And in that also in phase four, the light of Ein Sof reached the first three phases in it. And only the last phase, in phase four in it remained empty, alone and without light. And remember that.

Student: But that's after the Tzimtzum. I'm asking, what is the reason for the Tzimtzum? He says that it's adornment. How can we understand the reason itself?

M. Laitman: The adornment is when she doesn't receive the light of Ein Sof even though, according to the thought of creation, she can receive. The question is, how she can overcome that? Because she's in oppositeness of form from the Creator. That is still the question that we need to deal with.

Student: What does it mean that the light departed? Where to?

M. Laitman: It's not revealed. It doesn't affect those phases it was in.

Student: So, where it says that there is vacant space. So, there is light there, simply it's not felt.

M. Laitman: It's something that we can discuss or work with, because we don't learn that. Whether there is light in all the other phases, or is it departed only in relation to the vessel, or does it depart completely? Because more than we learn, the light completely departs from where it was before in phase four.

Student: Departing, meaning that the Kli does not feel the light.

M. Laitman: Yes.

Question (W. Almaty): (12:30) When it rose in its simple desire and then was annulled, does it somehow influence my prayer to see my friends in the Ten corrected, and then to reach a common prayer, to connect to Rav? Is there some kind of connection?

M. Laitman: I don't know. We'll learn that. Here, actually, all our problems are hiding in this. The way that phase four responds towards the other phases.

Question (Petah Tikva): (13:18) He writes here that after the adornment, the point of desire felt as a kind of indirect extension from His essence. And then he writes that the desire was diminished, that he wanted to add an adhesion. He wanted to also add an indirect extension to the very essence. So, what's the difference between the adornment and the diminution of desire?

M. Laitman: The adornment isn't according to a necessity in her, it's not from being empty. But adorned herself, the word itself, to adorn, means that her desire isn't a true desire. That in the vessel, in the will to receive, a new desire is revealed, that isn't as it was before, that something was lacking, so it tries to develop a desire and receive in it, and fill it, or, is there like we see here.

Student: When she diminished the desire, wanting to continue and draw directly. What does it mean, that she's not fully restricted, or?

M. Laitman: Wait, where exactly, which words are you looking at? It has already been explained, the light emptied phase four, but it did not fill the light in the four phases but only the first three phases. Just as in the point of restriction, we find that the middle point that was restricted remained empty, and the light departed only phase four, and the light of Ein Sof ended. And it will explain the matter of the departing of the light from the upper worlds, now you can see that the four phases are incorporated in one another in such a way, that within phase four itself, there are all four phases too, the in incorporation, thus, in phase four too, the light of Ein Sof reached the first three phases in it, and only the last phase, in phase four, remained empty, without light. And there's the lower water, from the four phases.

Student: I am talking about Chapter seven. She isn't restricted all the way here, she still wants to extend directly in that state, right, and that's what causes all the lights to emerge, to depart?

M. Laitman: Yes.

Question (Petah Tikva): (18:35) In item 28, it speaks of incorporation, where it says the light of Ein Sof was clarified as the ZON of the first three worlds. What does it mean that a phase is incorporating a different phase?

M. Laitman: There's some connection between the phases with the adjacent phases to one another. They work, they don't work themselves, but through the force of the desire between them, their common force. That's what gives them more of an ability to bestow. And that's how they exist.

Student: The discernments spoken of here, are they qualities, characteristics? What are these discernments?

M. Laitman: It's the phases of the expanding of the light. Because the light is one, and it expands through all the four phases. And we say that when it goes through those four phases, they work on that light in a different way.

Student: So, the light expands from above downwards through the four phases, and in each phase it leaves a specific kind of impression?

M. Laitman: Correct.

Student: And what's the difference? I'm probably not being accurate here. How is the first phase's impression different to the second phase's impression? I want to understand the difference.

M. Laitman: It's a different desire, and the light, when it passes through the different desires, it also becomes different.

Student: So, the light imprints in these phases different kinds of impressions, or maybe the discernments, the phases themselves are impressed differently by the light.

M. Laitman: That's something we'll learn later. It's still unknown.

Question (Petah Tikva): (21:44) He concludes chapter seven, saying that the spiritual nature cannot be divided into parts. So how to grasp that, and how to find it in the Ten, most especially?

Reader: He writes that the fourth phase, even though she didn't diminish her desire, it is the nature of the spiritual not to be divided into parts. So, he's asking how to understand that, and especially in the Ten.

M. Laitman: I don't know yet. We'll learn that in the Ten. We'll see. He didn't explain it, he didn't open it yet.

Question (W MAK) (22:58) It says that she felt the Creator indirectly, that point of will. So, I wanted to ask, what is that point of will? Is it within the restricted Malchut? Or is it the entirety of the restricted Malchut? Is it something in us? What does it mean to feel something indirectly?

M. Laitman: Indirect reception. I think he meant that we're still under the influence of the light even if we're going through restrictions, and the influence of the light on us, so, it doesn't really belong to one another.

Question (ITA 1) (24:19) The light of Ein Sof, which is revealed in the fourth phase and in the first phase, what is the difference there in terms of revelation? Is it not the same light of Ein Sof, the infinite light?

M. Laitman: The same light of Ein Sof, when it goes through all those phases, it makes it very different. That wants to receive, that doesn't want to receive. That's why you can't relate to every phase as if it isn't changing. It changes according to the nature of the light that fills it. That's why we have four phases.

Student: How do I change opposite to that light? Do I need to imagine to myself that…

M. Laitman: No. We still don't know about all these words Baal HaSulam defining yet. I'm not explaining it in a way, how the upper light that expands in us, how it makes us and invites different actions in us. No. Not yet.

Question (Petah Tikva): (25:54) Rav, identifying the questions, and in general, a certain strong desire to take what is written in TES and to try to understand how this happens between us in the Ten. Is that a good approach, or should we not tie these things together?

M. Laitman: For now, we're learning in details about all kinds of phenomena from the light going through phases one, two, three, four, and how the vessel changes by the light that fills it. And not in a way like you already want to jump to a level of the changes in the vessel and how the light that fills the vessel invites a certain response from it.

Student: So, there's a reality, which is the work of connection between us. And we need to engage in that. While here, there's some very high theoretical study. I want to ask, when do we need to combine these?

M. Laitman: We can't. We can't do that yet. For this, we need to talk deeper about the nature of the light, the nature of the vessel. It will come soon.

Student: So, what is the correct approach when we study TES right now, in our current condition?

M. Laitman: First of all, to learn. And to expect changes, and to learn those changes upon us. How our will to receive changes and how we, what we can do with it, as much as we need to change. That's actually the main thing.

Student: So, can we say that TES is meant primarily to draw the reforming light?

M. Laitman: Yes.

Question (Kyiv): (28:33) The light departed the fourth phase, and then again it filled the first three phases. Was that the light's decision, or the vessel's decision?

M. Laitman: The more we learn, we see it's the decision of the vessel. The light bestows upon the vessel, fills the vessel, and obligates it to change according to its nature. That's why the vessel changes. Afterwards, we learn, gradually, how different parts of the vessel change, how much a person himself changes. We start from having light and vessel, and afterwards, we learn how, gradually the vessel changes under the influence of the light in which ways it reaches a state it resembles completely the light that awakens, how should I say it, these qualities.

Question (Petah Tikva): (30:38) Between the lack that is revealed in the fourth phase and the upper light, there are many things written: a Song of Songs, and this, but it is always described as a kind of flirtation. It says that He is like the beloved, like a deer, or things like that, and here it says that the fourth phase is adorned in order to add to the adhesion. So, what are we talking about here? From the side of the Creator, this is the gravest thing, the restriction, but from the side of the vessel, this adds to their adhesion. So, what do we learn here from the relationship between these two?

M. Laitman: We learn how the light and vessel affect one another, bestow to one another, and change accordingly, until they reach some kind of common ground, common phases, and then we see what comes out of this, that the light works on the vessel.

Student: Can we describe the point where it starts and the point where it ends? Meaning, where we begin and what we reach, ultimately? What is that adhesion? Who wants it? The Creator? Us?

M. Laitman: We start from the point of beginning, where the simple light fills all of reality. There was nothing in it before that, and we start from the first action, that the light bestows upon the desire. And what happens with the desire under the influence of the light.

Student: Why is it so dire?

M. Laitman: Dire, severe. It's exceptional.

Student: When the created being discovers that he cannot receive the light because it enters the vessels of reception, and then he restricts it, what does he do by that? Is he adorning himself?

M. Laitman: The Creator organized it in a way that the upper light that created the desire keeps bestowing on the will to receive, and changes it into forms that are closer to the light, gradually.

Question (Turkiye 1): (33:47) Here it speaks of connection and incorporation. What are the connections and integrations between the different phases?

M. Laitman: They're different, also the form of connection and the form of incorporation. That's the whole difference between one phase and the other. That's how it changes in the vessel.

Student: He's asking about the incorporation, the contact between the different phases.

M. Laitman: We'll learn. Root, one, two, three, four, that is in different connections, in different degrees. So, that's the whole study of TES. That's all we study there. All in all, we learn how the light that passes through all the parts of the vessels, how it bestows or affects the vessel.

Question (Moscow): (35:32) Bestowal and reception are spiritual qualities?

M. Laitman: Yes, they are spiritual qualities.

Student: But it was written that spirituality is indivisible, that the nature of the spiritual is that it is indivisible, but reception and bestowal are separate.

M. Laitman: Yes, of course.

Student: So, what does it mean that the spiritual cannot be divided?

M. Laitman: That in bestowal from one degree to another, the higher degree is the one that bestows. It's the one that obligates the lower one to change below her.

Question (Petah Tikva): (36:35) What changed now in the fourth phase, that she stops receiving? She's an empty space, void. But also she draws light to the three discernments before her. What is the change here?

M. Laitman: The change in phase four, that it received the light, and the light that expanded in her, bestowed upon her with its qualities, and then she feels how different she is. And that difference is in the adjacent degrees, the ones that are close to one another. One, two, three, four, we'll learn about it soon. That's what it invites in her, in the vessel. The upper light invites changes.

Student: So now, because of the difference, she discovers the ability to draw, to extend to something different to her?

M. Laitman: It's still not revealed in a way like you're saying, but we'll talk about it soon.

Question (W Heb 1): (38:12) Maybe to continue, we read that the point of desire felt that this is an indirect extension of His essence, as was the allegory about the rich man. For this reason, she diminished her desire, and then it's written that to add to the adhesion by way of direct extension from His essence, when we read that, we felt that maybe direct extension will bring about the need for restriction, actually. So, what is the difference between indirect and direct extension?

M. Laitman: I think that a direct extension is a result of what came before. And indirect, means that because it's in a system of relations, so that's what bestows upon her.

Student: The relationship with the light, yes? With the discernments?

M. Laitman: Yes, the light does everything.

Question (W Heb1): (39:37) We learned that it's the light that changes the vessels. Now the fourth part of the fourth phase can never receive light. How can she undergo any change? Is it a basic quality that will change at some point?

M. Laitman: Phase four is a will to receive that is opposite of the light. That's why it's under the restriction.

Student: But if there's no light, how can change happen?

M. Laitman: I think that the questions are before what we're learning. We have to wait until we read what you're asking about.

Question (W Moscow 8): (40:47) When the will to receive adorns itself for the sake of equivalence of form, I understand that this desire is not true. Can we say that it wants that equivalence and is playing with it?

M. Laitman: We need to wait until the accumulation of the light will appear in us. It works every time by illuminating on us. It prepares us, gradually, to understand the way it works on us.

Student: If, to be accurate, the fourth phase, is that the place we're talking about where the created being feels shame?

M. Laitman: Yes. Where the vessel feels the bestowing on the light upon it. That is the fourth phase of the vessel.

Question (Darom 1): (42:17) Regarding shame and adornment. These are things which we can more or less conceive of in our feelings. Because if someone wants to give me a gift, sometimes I can be ashamed to receive it. So, if I now examine why am I ashamed to receive this gift, but the reason is in terms of cause and effect, then I reach the adornment. Within me, there's some desire, self-respect, which is in the direction of bestowal. I don't want to shame myself by receiving the gift, but only on the condition that I can reciprocate. Such a feeling, such a description, is that correct?

M. Laitman: For now, keep it. Afterwards you'll see.

Question (W Turkiye 7): (43:38) We learn about the fourth phase that was restricted. How can a person develop within himself the power to maintain that empty space even though the light wants to fill him?

M. Laitman: We make sure we keep that light but don't receive it in the vessels of reception, and according to what we learn, the light bestows upon us, and then it obligates us to learn the nature of the light, the nature of the desire that changes under the influence of the light. In this way, we come closer to understanding their nature, and we see that they are opposite. Then we discuss them and perform actions in according to the light and the desire.

Question (W Unity): (45:09) It is written that the light emerged fully and then in the form of a line. What does that mean?

M. Laitman: We'll learn about the line later on. The line is the influence of the four parts of the light on the four parts of the desire. That each part of the desire of the vessel changes under different influences from the light. That's still before us.

Question (W Rehovot 1): (45:56) You explained that even though the light departs only one phase, the fourth phase, it can't depart just one phase. Rather, it needs to do, it acts upon all the phases together. What does that mean?

M. Laitman: The light has to change all four vessels it fills, but in them it receives the influence of the Creator. It turns out that the result of the influence of the light on the desire turns around all parts of the will to receive towards the light.

Question (Nikolaev-Sochi): (47:03) We need to delve into the relationship between light and vessel, and my question is, they were in full adhesion. Where is the first time that they separate? They influence each other, but where do they separate?

M. Laitman: Read the original, read the sources, and understand the correct definitions of every quality.

Question (Florida): (47:50) I'm trying to understand this law that it's the nature of the spiritual that it is indivisible. Because of this law, the first three phases were emptied with light, but if we read on to item 28, we see that the light was re-extended into the first three phases. So, why the contradiction?

M. Laitman: The expansion of the light is from outside inward, and the departure is from within the vessel outward.

Question (PT 19): (48:55) You always said that in TES we draw the light the most strongly, and also with the Zohar, and to this day I don't understand what does it mean to draw the reforming light? How do I need to behave towards that light in the lesson, for example? How to draw it best, maximally? I hear what the students say, I hear what you teach, but how do I make it so that I receive the full power of the light? How do I need to behave? And maybe as a Ten together in the lesson, what do we need to do, what to think about in order to draw that light maximally?

M. Laitman: I think that the best is, from all our studies, you will extract for yourself some kind of plan on how to change according to the light, then you will feel it, and practice the way it affects you, and now you can be closer to it.

Student: Yes, my question is, what does the light do when I study? When we study TES, it's very lofty, how should we behave in the Ten? What do I need to do? We're all studying around the same table, but what do the friends need to do together to draw the reforming light to the maximal degree, and not to miss out on it? That's the most important thing, actually, in the lesson, not what we study, but what you need to feel in the lesson, you always said.

M. Laitman: We have to learn the qualities in the vessel, the will to receive and the will to bestow, how they work upon one another, and how we can incorporate in those qualities of reception and bestowal, and in this way, change.

Student: Meaning that we need to be of one view, the whole Ten, and not each one in his own views, his own world?

M. Laitman: Each one has to try to be in it in whatever they can.

Student: In the Ten itself.

M. Laitman: Yes.

Student: And then we draw the light maximally? Are there conditions for this, any basic conditions?

M. Laitman: We'll learn.

Question (W MAK 43): (51:59) Can it be that the Creator didn't create the will to receive but the ability to feel shame? Can it be said that the true created being began from the restriction and the form of the Creator within us? It's not a desire, but the ability to hold the desire to love?

M. Laitman: You can say that to a certain extent.

Question (Petah Tikva): (52:40) The adornment we saw in the beginning of the, in the beginning of item 27, how does that give us the ability to want adhesion with the Creator?

M. Laitman: It evokes us, awakens us, and then we gradually come closer. We come closer to a new desire to be like the Creator, to do the same actions, and so on.

Student: The adornment, is that an action that happens up to a certain stage and later you don't need the adornment? Up to what stage do we need to do this thing called adorning, adornment, to equate with the Creator, in a sense?

M. Laitman: Well, first of all, restriction. That I hope that from the next lesson and onward we'll learn about it. And after, we'll learn how the upper light works on the desire, then we'll also learn all kinds of phenomena from that, meaning, as much as the will to receive changes under the influence of the upper light, the opposite of what it was, because when it is created in the will to receive, it still doesn't end. Now, we will learn, soon, as much as the will to receive becomes the will to bestow. In this, there's already a way for the created being to resemble the Creator. For example, even though it only happens from the correction, that we need to perform a restriction, screen, reflected light, to clothe the actions of the Creator from the reflected light upon us, then it'll be more clear to us what's happening.

Student: You said that we're going to continue studying this whole process. At the end of Item 28 he says that we need to remember the emptying out of the light from the fourth phase. Why is it important to remember, with respect to the continuation of the process?

M. Laitman: We'll see. I guess our results are from that.

Question (CzeshSlovak 4): (56:00) Do we need to make a space where the Creator can work on us?

M. Laitman: Yes. Of course, it's like that.

Question (MAK 3): (56:26) What's the difference between the desire for adornment and the desire to adorn others?

M. Laitman: To adorn oneself is a simple ego. To adorn the others, it can already be the opposite. From myself towards the others. And that could be altruism.

Student: Does the Kli adorn itself, or does the light adorn the vessel?

M. Laitman: The Light adorns itself in a way that it gives the light an ability to shine, to express the qualities of resembling the light, of bestowal, to emphasize them. By that, the vessel adorns itself.

Student: This happens by way of reflected light?

M. Laitman: Yes.

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