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

Daily Morning Lesson: August 11, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #50. Start With: That phase four is called

Reader: Hello Friends, we are continuing the Study of the Ten Sefirot, Part 1. Today we are beginning lesson number six on the topic, the first part. Today our time is short, we'll see a recorded lesson for about 20 minutes, and then we'll have 20 more minutes for questions and answers. The important thing is not to forget why we are studying: we want to draw a light that will bring us closer to these states. By the way, in this lesson Rav also talks about the purpose of the study. 

Student: Yes, we exchanged a few words on how the first part was very powerful, even shaking, strong, and we want to take this intensity and turn it into prayer. So, like Aaron said, we're going to start lesson number 6, part 1 of it. He actually starts from the middle of item 50 of "Inner Light," that it clarifies a part of the third item of the ARI. So first, let's read number 3 by the ARI. We'll go into the lesson with that context. Okay, so TES, part 1, chapter 1, number 3, the words of the ARI. The headline, again, chapter 1, part 1, item 3, the words of the ARI. The headline is, 

Reading: (01:49) "The Restriction of the Light Around the Middle Point," number 3.

Then Ein Sof restricted Himself in the middle point in Him, in the very middle, restricted that light and moved away to the sides around the middle point.

Reader: Let's read that again. It's short. So, number 3.

Reading: (01:25) Then Ein Sof restricted Himself in the middle point in Him, in the very middle, restricted that light and moved away to the sides around the middle point.

Student: So now we're going to enter the lesson that is exactly in the "Inner Light," number 50, that clarifies the middle point. 

Reader: "The Study of the Ten Sefirot," part 1, continuing "Inner Light" of item 50.

Reading: (03:06) This, phase four, is called the middle point in Ein Sof. And the Ari referred to this when he said, "restricted Himself in the middle point that is in Him." It is called so because it is the vessel of reception for the light of Ein Sof, which is unbounded at all. This is why it is like a dot in the middle of that light, and the light surrounds it and is adhered to it immeasurably.

M. Laitman: (03:47) So, it's clear to us that according to the form, that the point is tiny and the light around it is infinite and broad, it's not a matter of an area, the area that the dot takes and the light that takes the big area. We're speaking about how it exists in the middle of the light, exactly in the center of the things, center of attention, its importance. 

Meaning, in spirituality we don't speak about areas, big or small. We talk about qualities, the central quality. That is the emphasis here, that it is entirely being taken care of by the light, under the love, under the attention. Towards that middle point actually is all the action of the light. And not to think that it's small or where it disappears there, even though we can think about that according to the form. 

No, the light fills it, the light works on it, and it exactly resembles the light. But here we're speaking about how the light is infinite. This is how this point is infinite. But it is in its center because all its actions are centered upon it. And in this way it is possible that it will hold light.

Reading: (05:33) only thus can it sustain the upper light immeasurably and boundlessly. Conversely, in the vessels of reception after the restriction and below, meaning in the lower emanated beings, there are vessels of reception that hold their light within them, in their internality. It means that the walls of the vessels, which are the four phases in them, place a boundary and a measure on the light inside them.

M. Laitman: (06:05) Meaning, after the first restriction, when the center point restricted itself because it felt that it's not in equivalence with the light, and it already becomes a different form. According to the way we express these shapes that their, there's already limitations, relations: above, below, right, left, front, back. 

We already say face and back, up and down, Keter and Malchut, different height according to screens, left, right, Hochma, Hassadim—there's already changes. But changes on behalf of that point, on behalf of the light, it's always a point that it's taking care of it, loving it, getting everything from it, meaning the light according to the intensity and the point according to the intensity, it's the same, they're equal, the light fills her completely. 

But when it starts limiting itself according to her inner feeling, then she already begins to not receive, doesn't want it, only under these conditions, and different, and so on. Meaning, there's a difference between this point before the restriction—it's an infinite vessel to receive infinite light, as we say, "He and His name are one," and He is a light, His name is that point, the desire in her; and after the restriction, that point already becomes Partzufim, worlds, and starts acting as something independent towards the light. 

But it's the same point, and we already talked about it, that she, towards herself, that's how she feels, that she restricts, that she doesn't want to, that she checks herself as much as she can resemble the light every time more and more. 

So in short, from Ein Sof to all the actions she goes through, all the feelings she goes through inside, it's really inner states, that how I could have been like the light that is filling me. And then all those restrictions, relationships with the light, it's all an inner feeling, inner scrutinies that she does from Ein Sof till the end of correction.

Reading: (09:05) And this is due to the coarseness in the vessels. However, in Ein Sof, where light and vessel are in simple unity, meaning "He and His name are one," the vessel does not limit the light that it holds. Hence, the light in it is regarded as Ein Sof.

M. Laitman: (09:29) And that, we shouldn't forget. That's why I'm saying and emphasizing every time that it's an inner feeling, that the middle point that goes through all the five worlds, and their descent, and the breaking, and corrections, and when they feel themselves already as her parts, as us—and when we overcome to that feeling, why do we need every time to be precise about it? 

That it's in the worlds through concealments, through imaginations of that middle, that central point. But it's all like one big dream she's going through from the beginning of creation till the end, that it's her internality. There is nothing actual in what's happening. It's happening in her inner feelings. That's one thing. The second important thing from this is that we shouldn't forget that we're in the light of Ein Sof, in the world of Ein Sof, the world doesn't change; meaning the state doesn't change, and there's None Else besides Him, and only upon us to change our relation to what's happening. 

That's all of creation. It's very important to work according to that, because by this, a person is already obligated to discover "None Else besides Him," meaning it gives him a direct line to that permanent state that exists. And he, on his behalf—that he's the point of shattering, that place where he isn't really incorporated in that state—he knows he just has to correct his vessel of perception, and not something actual outside of him.

Reader: Paragraph now.

Reading: (11:31) Now we have thoroughly explained the matter of the middle point in Ein Sof, that it does not refer to a corporeal, tangible place and area, but rather phase four, which is incorporated in Ein Sof, is called so to indicate its simple unity with the upper light. Also, the restriction in that middle point has already been explained above, item 40.

M. Laitman: Questions? Yes.

Question (Petah Tikva Center): (12:12) According to what you said before, if a person comes to that feeling of Ein Sof with all of his realities and Ein Sof is completely neutralized, it's a perception of this world.

M. Laitman: Why? On the contrary, if I know what state I'm in according to my feeling, and I know what state I'm truly in… Wait, I don't understand you. You're a religious person, you open your prayer book, you open the books, it says that the Creator conducts the world, and we are inside it, we're under His control. Are we or not? Where are we? If in this world, so we're not. 

If in the world of Ein Sof, of course we are. So where are we? In both these states at the same time: the true state, which is called Ein Sof, and our imaginary state according to our vessels of perception in this world. And our work is to awaken the light upon us, to fix our perception to be right, so in our awareness, we'll go back to Ein Sof. 

One doesn't cancel the other. And also, on the contrary, the relation to those two states: the true state and the imaginary state, it always puts me in the right relation towards the group, towards myself, towards the Creator, towards everything. That if there's a group, there's the corrected Adam HaRishon, but I feel it opposite me. I am a corrected soul, I'm part of the God from above, but how do I feel myself? For now, I feel myself opposite, and so on. 

Meaning, a person already starts aiming himself: Israel, the light, and the Creator, me, now, the Creator where I'm going to be, what I have to reach with my feeling. How? Through the Torah, the light, through the light that reforms. So, it's the opposite. This perception has to be before us clearly all the time; and from it, we will have the right direction to work in.

Question (Petah Tikva Center): (14:32) What you're saying is that when a person is consumed, he can direct his perception to the point you're talking about. But assuming that one day you reach the revelation, how can you relate to this whole world the way he felt it before this revelation?

M. Laitman: No, of course, no, you're right. If I'm in some spiritual degree so everything I went through from my current degree, let's say to a spiritual degree, let's say degree number 40, I reached it. So, everything below me, I can already justify, I already say it's the Creator's control, it's Ein Sof—and to my extent, it's Ein Sof for now, degree number 40—and I relate everything to the light and myself. But from me and up, still not. That's a matter of the degrees. To which degree I've climbed, how close did I get to the truth?

Question (Petah Tikva Center): (15:40) In other words, a person is supposed to use this world in order to rise above it.

M. Laitman: Yes.

Student: That means that when he reaches the 40th degree or so, he uses what he corrected, and what he corrected he doesn't need anymore?

M. Laitman: He uses it as a foundation; he stands on degree number 40 that he built from the components he was given from the right, from the left. Yes.

Question (Petah Tikva Center): (16:13) We see that all the relations between the vessel and the light are felt only in phase four. What is phase four in our situation? Can we discern it?

M. Laitman: Phase four in our state is the will to receive in us. The will to receive, simple. All of the first nine, if you want to already ask about, it's our qualities, corrupted, that I start getting from above. The light that reforms, I start getting spiritual qualities, so it's my first nine. And also towards the Malchut. I am Malchut. The first nine are the part of the Creator, part of those qualities in me. 

Reader: "Inner Light," item 60, "moved away."

Reading: (17:08) The term "spiritual distance" was explained in item 30c there. It was also explained that in and of itself, there was no distance whatsoever between the middle point, which is the vessels, and the light. However, after it restricted the light from that middle point, by this the disparity of form from the light was revealed, since the upper light has nothing of the will to receive, but the point is in a state of will to receive, which is different from the light. Because their form is different, they are as far from each other according to the measure of that difference. This is what the Ari meant by "moved away."

M. Laitman: (17:58) That all of this change is in the feeling of Malchut of Ein Sof, because the Creator created phase one, and from phase one, phase four cascaded, that felt itself opposite of Him, of the light that's in Keter. And then, in that gap between me and Him, starts a process that I will be like Him. Malchut is called "I." The light is "Him." And that's why he says that they are distanced from each other in the gap of what Malchut feels, and that whole change that is felt in Ein Sof, that is the activation point of this whole process from Ein Sof, until Malchut changes herself and brings herself to equality, to equivalence. 

Question (Petah Tikva Center): (19:07) Can I ask about the intention during the study?

M. Laitman: Intention during the studies? 

Student: Yeah, can we ask? 

M. Laitman: We are now studying about what we need to do. That should be our intention every time in the way we come out of the study. Study means what helps Malchut of Ein Sof go through this process. Only that light has the force. The desire depends on Malchut. To implement the desire depends on the light. The light is in complete stillness, ready for it. And the desire is what we need to awaken. We are the parts of that Malchut. 

Question (Moscow): (19:56) If all the changes are in this inner point and outside there is no change, then who determines it? Who is the observer who decides here?

M. Laitman: Nobody is observing this. We are all in each one of us in his own perception of the world. Since we have common feelings, we supposedly recognize each other. And I recognize there are many more like me. Parts of Adam HaRishon that I have to connect with and reach correction, and there's parts of Adam HaRishon that we still don't recognize, still don't recognize themselves, but each one has a point in the heart, whether revealed or concealed. 

So, our work is to bring, each one has to bring himself back to the corrected Adam HaRishon. This returning to the corrected Adam HaRishon has two stages. First stage is that I bring myself back personally to the corrected form in the corrected Adam HaRishon, which seems to me as corrected, except for me. The second stage is that there is revealed to me Adam HaRishon that isn't corrected, that I need to correct him and bring him back entirely to the end of correction. 

The first stage is called to bestow in order to bestow, the second stage is called to receive in order to bestow. And except for that, there's another stage, that all the points in Adam HaRishon, all the souls, or all the points in the heart do the same thing like me also in the first stage and the second stage, and then we all, when we all correct ourselves, supposedly gather into the truly corrected Adam HaRishon, not each one towards himself, but outside of us, outside of ourselves. 

And that's called the common Gmar Tikkun, or the general Gmar Tikkun, the general end of correction. That's what Rabbi Chiya was crying about in the Zohar: is Rabbi Shimon there, is the world there yet? We will later on understand what the perception of reality has to be to even understand this question. The answer is before us too. That's it.