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

Daily Morning Lesson: August 25, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two #3.

Reader: Hello, dear friends, we're entering the lesson of the Study of the Ten Sefirot. We've been through a very special lesson now, a very rich lesson, a sharp one. We want to continue it together now. Many things we heard, we will also feel and see that in the lesson of the Study of the Ten Sefirot, the Rav also expresses these things — a lesson, a very fundamental one, for the understanding of the whole process of the correction and shattering, the correction after the shattering. So, we will add now together in our intentions, we'll make it our common lesson. Let's start by reading an excerpt that we heard in the first part, that will help us be even more tuned in. We heard from the Rav: “Above reason means that it stomps, it steps on the AHP and makes a restriction against it, and transfers himself, like his feeling, his heart — he enters into these GE, and he's in them, he lives in them. That's considered that he's working in faith above reason. What can assist us in such things? What supports it? What helps us with this? Love and fear. These are the things that help him grip onto those vessels of bestowal and not be dragged after the vessels of reception.”

Student: He also said that love is to work according to someone's desire to such an extent that even my own desire joins. So, we're going to go into a TES lesson. We're going to have… the text is in part two from the words of the ARI— and our heart is in the connection between us, and the demand to the light that comes from the study will be here. So, from the writings of Baal HaSulam, the Study of the Ten Sefirot, and the Rav's explanations, that this light will bring us closer to those GE, those places that Baal HaSulam is writing us, what he's writing. So, let's go into the lesson.

Reader : The words of the ARI above: 

Reading: (02:40) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. #3. The light of Ein Sof expands to the worlds through the line‎.

3. The Light of Ein Sof is extended and expanded down through that line.

All the worlds are in the place of that space that had been restricted‎.

4. He emanated and created and made and formed (8) all the worlds in the place of that space.

Inner Light

8. He emanated and created and made and formed all the worlds: This implies the four worlds called Atzilut, Beria, Yetzira, and Assiya, which contain all the particular, innumerable worlds. These four worlds are extended from the four above phases: Atzilut from phase one, Beria from phase two, Yetzira from phase three, and Assiya from phase four.

M. Laitman: (03:55) Meaning, He relates to the worlds as the worlds of ABYA and not Adam Kadmon, because Adam Kadmon is still the world of Keter, where there are no restrictions or concealments, but only the order between light and vessel that is organized after the world of Ein Sof. That in the world of Ein Sof, there is no order in the connection between lights and vessels according to a line. It's round, the world of Ein Sof. The world of Ein Sof is round. Then there was a restriction, which was also round. 

The decision with the screen, and then the world of Adam Kadmon, instead of the circle, there's already a shape, meaning how the vessel will behave according to the lights, according to its coarseness. But it's only a preparation. If you have such coarseness, you have such light. If you have this coarseness, you have that light. It's like a table to use. But in the world of ABYA, it's already the implementation, and that's where the deficiencies are felt.

Question (Beer Sheva): (05:21) Why does it look in the picture like the Parsa is above Atzilut?

M. Laitman: Right, I made it, I drew it incorrectly. He's right; I didn't pay attention. Correct, that was a mistake. I was thinking of something else, and discovered that. Right, keep going.

Reader: Item 5, the words of the ARI: 

Reading: (06:02) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two.

#5. – Twice

5. Prior to these four worlds (9), Ein Sof was He is one and His name is One (10), in wondrous and concealed unity. Not even the angels that are close to Him (20) have the might and the attainment of Ein Sof, for there is not a mind of a created being that can attain Him, for He has no place, no boundary, and no name 

Reader: "Inner Light," item 9,

Reading: (07:12) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. #9.

Inner Light

9. Prior to these four worlds, Ein Sof was: Called Atzilut, Beria, Yetzira, Assiya (see above item), which contain all the worlds. Before all that, meaning before the restriction, these four phases were not regarded as being one above the other (see Chapter 2, Item 4), but as simple unity (Chapter 1, Item 30), without any difference between the degrees, and between light and vessel, but rather He is one and His name is One.

M. Laitman: Just like we learned that it is in Ein Sof. Next.

Reader: Item 10, relates to 

Reading: (07:53) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. #10.

10. He is one and His name is One, in wondrous and concealed unity‎: “He” implies the upper light. “His Name” implies the will to receive that is necessarily there (see Chapter 1, Item 30). His Name is desire in Gematria, implying the will to receive.

M. Laitman: Clear, right? Things that we were talking about before, just repeating them.

Reader: Item 20,

Reading: (08:28) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. #20

20. Not even the angels that are close to Him have the might and the attainment of Ein Sof, ‎for there is not a mind of a created being that can attain Him‎: This means that now, after the worlds have been created, even the angels, which are spiritually the closest created beings, do not have attainment in Ein Sof.

Reader: Item 30, relates to 

Reading: (08:52) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Chapter Two. #30

30. He has no place, no boundary, and no name: Since there, in Ein Sof, it is He and His name are one, and no place and vessel are distinguished there at all, therefore, no mind of a created being can attain Him, for there is no attainment in the light without a vessel. 

M. Laitman: (09:18) Meaning that the lack of the vessels is actually the only problem that the created being has, that he's in Ein Sof, meaning needs to develop. Where will he take that development from? Only from the light. How can he take development from the light if the light is up?

Resists it. How can the created being pass the qualities of the light into himself in order to develop by them? And it's revealed only by the shattering. That in the shattering, the qualities of the light are opposite — in an opposite way they are incorporated in the will to receive. That initial will to receive, the first type, that always worked in equivalence, the most possible way to the light — and that will to receive that was working from equivalence of form only made from what it saw from a distance towards the first nine, what it could do in order to not disturb the first nine qualities, bestow in his area. That's the form that was there before the shattering. 

Meaning, the will to receive supposedly moves away and says, here, please get in there, please bestow. Not that he himself, in a practical way, on his behalf would build the forms of bestowal. And what was revealed as a result of the shattering of the vessels — that the form of bestowal entered the will to receive. And then the will to receive itself can already build the forms of bestowal on itself. Not let the forms of bestowal by restrictions and all kinds of calculations with the will to receive, go in a bit more, go in a bit more, as if I'm letting the will to receive go into my apartment: here you can, here, yes, I'll try to not disturb you, I want you to be here. But in such a way, you let the light be in control. But not that by this the will to receive is correcting itself. In this way, what does it reach? The very thin line. It doesn't correct itself. The method of correction, or the extent of the correction, as much as he participates in it — one line. The line tells us not as much as it let the line illuminate. Again, we're speaking about qualities, about quality in the relation of what's happening. The line means as much as the will to receive can change according to the light. 

M. Laitman: (12:27) So, in such a way that it comes from above downward, there can't be a participation from the will to receive more than one line. It's similar, more or less, to what I'm… He says: enter, I want you to enter, I want you to be here, please. I'm constantly restricting myself more and letting the light be more in control. But the will to receive remains below as the tenth Sefira, and it lets the first nine be in control. But in the shattering of the vessels, the will to receive itself, Malchut, starts receiving the forms of bestowal. And then, by the system of the Klipot that develops, it starts feeling all these forms in reception what were formulated in her. Then from that she starts understanding what the qualities of the light are specifically because they entered her. That's why, after the recognition of evil and the corrections, the created being itself, Malchut itself does not let the part above her control the first nine Sefirot, but she herself builds the first nine of her own, which are already forms of bestowal from herself. And now that the light comes and settles in there and gives it its own forms, we will still see, as much as it's something essentially different after the shattering.

Question (Petah Tikva Center): (14:44) I have a question that — actually in the end here, in the end of the… There's a vessel, and there's light. The light is abstract, and the vessel isn't. There's no place, or limitations, or boundaries in the light. The Kli has a place, has a boundary, has a name. How do these two things that are so essentially contradicted to one another, how do they find equivalence of form between them? How? After all, in their essence, they're completely resisted.

M. Laitman: We're speaking of the light from the vessel. The light is a phenomenon in the vessel. There's no light without a vessel. That's the first mistake, I think, that you have. We never speak about the light. When we say light, we say, to the extent it's in the vessel, that this is what the vessel feels. It's my response. That's called a Kli. A different response is called light. We're speaking about what the vessel feels inside. One of the phenomena is called light, and one is called vessel. That's it. Because I already discovered that it's in me, not outside of me. Now, between them, there's no light without a vessel. What does that principle mean? That I can discover one thing, but only one against the other. My feeling can be only from one thing. I'm not the Creator. I'm the created being. Everything in me is only from the difference between one and the other. So, we're speaking about the lights, also about the phenomena in the vessel, just like about the vessel. But towards this phenomenon called light in me, I say what I determined from within the vessel. Whether it's formless — or we also have to understand what that means. Abstract. That I don't discover it? That I can't perceive it? "The good who does good." What about Him? What does that mean? Where do I determine such a thing? Between what and what, in what discernments of mind do I determine that He is like that? So there's something that — it's not that it doesn't exist; it's abstract somewhere up there. But it's a feeling. It's a very clear feeling that is checked in my vessels. That this is what I call it. That it's abstract. Without a difference of degrees. If I check between this, and this, and this, and this, there are no changes in it. But I've checked and measured, and I'm saying there are no changes. I see the light going through four pieces of glass: red, green, blue, and white. And I'm saying it's the same light. There's no changes in it. Meaning, I'm not relating to the colors. Because if I relate to the colors, I'd say the light is changing. But I'm talking about the essence itself. It's the same light. It doesn't change. It doesn't become something else. If I talk about the colors, I'd say, oh, obviously it's changing. Look. Meaning, we have to understand that every word is a word that comes out of criticism, checking, weighing, measuring the phenomena, and then calling it "Ein sof." No discernment. Simple. Abstract. It's exactly clear and measured, like 10 kilos, 10 meters, two and a half, whatever. Height, length, and so on. It's just like that to the extent of the clarity in it. And when I say abstract, I don't mean that I can't attain it. I attain that it's abstract.

Question (Petah Tikva Center): (19:18) For there to be the ability to investigate such a thing — the difference between studying it below the barrier and above the barrier, in the addition that the spiritual scientist has — what is it? How can you say such a thing, that you're studying such a thing? To come to the knowledge that He's abstract, like you said right now — how can you say such a thing?

M. Laitman: If the vessels take all kinds of qualities from the light that they want to get inspired from them, and the vessel will process these qualities and absorb them, incorporate from them — it'll be his own already. So, he will discover in the light what he wants to be revealed. If I have a baby, a child, I teach it things that I want, that in this way he'll see the world, in this way he'll judge the world, weigh it, relate to it. That's called education. So, I put in there, and put in there qualities that I want, that with these qualities, that's how he'll relate to it. I don't know what light without a vessel is. What qualities are there? I don't know. I only know one thing: the way He works gives birth to the will to receive, and gives the will to receive all kinds of forms of perception. According to those forms of perception, the will to receive relates to the One who gave birth to him. That's how he can perceive Him. The Emanator wants the will to receive to absorb, to see Him in such a way, to understand Him in such a way; that's why He created him like that. What's in the Creator outside of the created being? How do we know? "From Your deeds we will know You." From the way we are, that's how we discover Him. If He would add all kinds of phenomena or qualities, I discover Him in a different way. What? How? I don't know. I only have to discover everybody and Him.