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

Daily Morning Lesson: September 16, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter 2. Inner Light. #4

Reader: Hello, friends. It's hard to shift atmosphere after such a lesson we had now. We got so many gifts. So much greatness of our teachers. Rav said in the lesson that the moment we wake up in the morning until we go to sleep, we have to be immersed in everything Rabash described in his articles. From the moment we wake up to the moment we fall asleep, we have to be immersed in everything he described in his articles. He also gave us the path, the path ahead. That was a question about the future, and today it's our present. How and what should our group do in order to not repeat in the future the mistakes of Rabash's group, the separation you described? And Rav said, “We need to see that it's not up to me. Rather, the group needs to realize its path both now and after I will not be present with you. You have to realize the connection between you in a way that will bring it to its final form so that you will begin to see in the connection the upper force that is dwelling between you, that appears and follows you and is walking ahead of you. And I, and Rabash, and Baal HaSulam, and more, and all the Kabbalists from all the generations are accompanying you, mentoring you. But in truth, you know how to connect so that the Creator will walk ahead of you in the connection.”

Now we have an opportunity to connect, to grow additional light, to strengthen the connection between us. Let's get into a lesson about “The Study of the Ten Sefirot” with Rav. We'll read in Volume one, part two, chapter two, “Inner Light,” item four. Volume one, part two, chapter two, page 48. Open the books if you have it in Hebrew, if not, in the study material. Volume one, part two, chapter two, page 48, in Hebrew. Let's enter the lesson with Rav, draw the light together, grow the connection between us and realize what Rav has left for us.

Reader: The Study of the Ten Sefirot, volume one, part two, chapter two, page 49.

M. Laitman: Continue. Read, please. Why are you waiting for me?

Reading: (03:58) 4. Consisting of 248 organs depicted as three lines: right, left, and middle: There are 248 states of Hesed in the upper Partzuf, from which 248 organs are extended in the lower ones, elaborated (in the Mishnah, Ohalot), and there is no room to elaborate, and it will be clarified in its place.

Five parts in the soul of the lower Adam: Nefesh, Ruach, Neshama, Haya, Yechida.

2. There are five kinds of light in the lower Adam ₍₅₎: Nefesh, Ruach, Neshama, Haya, Yechida ₍₆₎. They are five levels ₍₇₎, one above the other, and this is the meaning of the five repetitions of the verse, “Bless the Lord, O my soul, etc.” as mentioned in Masechet Berachot (p 10, 70a), which correspond to the five phases of the soul.

M. Laitman: Again, item two.

Re-Reading: (05:09) 2. There are five kinds of light in the lower Adam ₍₅₎: Nefesh, Ruach, Neshama, Haya, Yechida ₍₆₎. They are five levels ₍₇₎, one above the other, and this is the meaning of the five repetitions of the verse, “Bless the Lord, O my soul, etc.” as mentioned in Masechet Berachot (p 10, 70a), which correspond to the five phases of the soul.

Reader: “Inner Light,” item five, relating to

Reading: (05:53) Inner Light - Twice

5. Five kinds of light in the lower Adam: There is not an essence in all the worlds, both in the upper worlds, as well as in this world, that does not consist of the above ten Sefirot, which are the four above mentioned phases and their root. This is why he says that these five phases are also found in the lower Adam in this world.

Again, item five, relating to

Reading: (06:27) Inner Light

Reader: Item six, relating to…

Student: What is the lower Adam?

M. Laitman: The lower Adam and the upper Adam... Well, the lower Adam is called one who corrects himself in the degrees of ascent, and the upper Adam is called his corrected character, let's say. Meaning, my corrected soul, which is connected with all the rest of the souls “as one man in one heart,” as we say in our words, meaning in a unified system, which is a resting point for the revelation of the Creator, the revelation of the light and the quality of bestowal in it. That's called the upper Adam. The upper Adam, one who is like the Creator. And the lower Adam is considered those souls, the parts of that Adam, which are attempting and trying to come and correct themselves in degrees that are already spiritual, which have KHB ZON, NRNHY, and ascend by this more and more until they are all included in this integral system, which incorporates everyone.

Student: (08:33) He divides the world here, the upper world and this world.

M. Laitman: Also, this world is not called this world. You remember in Part 16 in TES, we read, and also in this world, those firmaments that we see, the firmaments of Assiya, the firmaments of Yetzira, you know, this world is called... Just so you understand. There's the general soul, the Neshama. Within it are all its different parts, which are connected together to one Adam. To one Adam. That is called the upper Adam. And there's all these parts which are separated. Each and every part needs to correct itself. By connecting, they connect and come closer and closer, each of them in 125 of their degrees as they ascend. And the more they ascend, it's considered that they're more and more connected until they come to the image of Adam. Each of them is called Adam, or the lower Adam where it didn't yet come to be. Why is each called lower Adam? Why is everyone called Adam? Because really, as we come to the connection and equivalence, each and every one of them is truly the whole system. Because each of them is incorporated from the others and receives them as one of his own. And so each of them, although I'm kind of a small part here, but all of this, I say it's mine. I connect them, I'm correcting them, I'm filling them, I'm caring for them, and everything. I love them. So it turns out that me, this small me, which I connected, I also called Adam, is a truly whole Adam. Whereas here, each of them is called the lower Adam.

Student: Is there, in our world, are there ten Sefirot in our world? Not in that world, in our world. Is there a degree of ten Sefirot?

M. Laitman: If I draw it on a piece of paper, then it will be on the page.

Student: What is ten Sefirot? Like in spirituality, ten Sefirot? I don't know, what, like spheres?

M. Laitman: No, no, this is an interesting matter. Maybe you did find. Where do we have ten Sefirot of this world? What are ten Sefirot? Ten Sefirot are the desire to receive which reached its minimal form of resembling the Creator. So, it has the same structure and bestowal like the Creator. The desire to receive, when it will be bestowing. By that, it must be incorporated from ten parts. Because the parts from above down, from Keter to Malchut, he needs to reveal that that's the bestowal of the Creator upon him. The first nine and Malchut is him. And then he builds himself in return, as he wants from his Malchut to resemble the first nine that are revealed. And then he performs a screen and a reflected light, bestowal. And then we say there are ten Sefirot which illuminate, like a sapphire, a Sefira, they illuminate. If in this world you found a desire to receive that can be similar to the Creator, by that you break all the spiritual laws. Because in this world, it's considered a desire to receive without a screen, without equivalence with the Creator even minimally, by definition. Besides that, we are talking about the perception of reality. You forget about this, and I understand that. Perception of reality. This world is considered what I perceive with my five beastly bodily senses. The spiritual world is considered that I perceive in my soul, which receives the nine first senses, and to the extent in which I develop those nine first of mine so that there will be in reflected light, then in that sixth sense of mine, I feel in that Malchut, the point in the heart, that would be called the spiritual world. It's also my internal perception or reception. Outside of me, there's nothing. Meaning this world, the upper world, all depends on my vessels, my desire to receive. What I perceive in my desire to receive, like now, in order to receive, will always be called this world. What I will perceive in the desire to receive that will be corrected in order to bestow will be the upper world. Everything that I will perceive or I will grasp, what will take place in me. Outside of me, we don't talk.

Student: (13:59) How is this copy from the spiritual world to the corporeal world expressed? And in what way? Is there a connection between these Sefirot or this copy?

M. Laitman: A copy? What kind of copy in Sefirot? I don't understand.

Student: I'm asking, how is this copy from the spiritual world to the corporeal world?

M. Laitman: At home, I have a string or a rope. A string connected to this box. And this, when this wire or string comes to the box, and I look at the box, I see a picture. A wire, not a string. What are you laughing? Yes. So there's forces that come from that wire, that string, and make a picture for me. They draw a picture for me. That's called a copy. I have some form of matter, a screen or something, and these forces depict for me on this matter all kinds of pictures. They're changing. They're colorful. But there has to be matter so that that force will be able to draw upon this matter a picture. The matter is me. And that spiritual force draws upon me a picture. Now, they say, this force, is it a spiritual or corporeal force? It's a force. Your matter is corporeal, therefore, it depicts for you corporeal pictures. If your matter will be spiritual, that same force, the Creator, would draw that “There's None else Besides Him” upon your spiritual matter. Pictures that are according to spirituality. But this force remains abstract. We don't know it. It always depends on my matter. What will I receive? What picture? That wire, let's say, comes to another box, and there, it will depict different forms. More spiritual ones.

Student: There has to be a certain imagination, likening.

M. Laitman: What likening?

Student. It's completely disconnected without any...

M. Laitman: I don't understand what you mean by imagining or so...

Student: No, this wire that passes this force, this electricity.

M. Laitman: Why are you laughing? So it's just an example, so what?

Student: No, it's been a long time since I used this wire, so... So, this wire that passes the force to the TV, it shows you a picture. It shows you a picture from somewhere else. It just transfers this force so there's a certain resemblance. So, I don't understand...

M. Laitman: It brings to you a form from the world of Ein Sof and gives you this form in your matter. But in your matter, all kinds of changes take place. In this wire, there's no change. In the force that comes from him, there's no change. All the changes are in your matter, as your matter is constantly changing according to its nature, gradually, since it has to develop. And from this, you feel this picture constantly, each time changing. Actually, nothing is changing. Your perception, your grasp, your receiving of things changes. From above, it's permanent. Silence. Ein Sof, infinity, and that's it. Perfect. What about with my matter? A projection from Ein Sof and my matter, which constantly is changing. Taking on and receiving new records. From above, there's no change. The upper light is in absolute rest. The Creator changing is called Bo Reh. Come and see. As I reveal Him in my screen, and I say, “Oh, He's changing this way, and that way, changing that way.” It's the me who's revealing Him as changing. That's why it's called Bo Reh, come and see the Creator.

Reader: Page 49. Item 6, relating to Nefesh, Ruach, Neshama, Haya, Yechida.

Reading: (18:45) 6. Nefesh, Ruach, Neshama, Haya, Yechida: The vessels in the ten Sefirot are called Keter, Hochma, Bina, Zeir Anpin, Malchut, and the lights in them are called Yechida, Haya, Neshama, Ruach, Nefesh (as it is written in Midrash Rabbah, Devarim, Chapter Two, 26), that the light of Yechida clothes the vessel of Keter, the light of Haya clothes in the vessel of Hochma, the light of Neshama in the vessel of Bina, the light of Ruach in the vessel of Zeir Anpin, and the light of Nefesh in the vessel of Malchut.

Reader: Item 7, relating to the words

Reading: (19:25) 7. Five levels, one above the other‎: You already know that the degrees are differentiated according to their refinement and coarseness. The term “above” means greater refinement than the other.

Reader: Item 3, the words of the ARI.

Reading: (19:51) There are surrounding light, inner light, external vessel, and inner vessel in both the circles and the straightness.

3. Each of the ten Sefirot of the circles has all the above phases, namely lights and vessels ₍₈₎. The light is divided ₍₉₎ into inner light and surrounding light, and the vessel is divided ₍₁₀₎ into externality and internality. The ten Sefirot of straightness in the image of Adam have all those phases, too.

Reader: Again, item 8, Inner Light

Reading: (20:35) Inner Light

8. Lights and vessels: The lights are NRNHY, and the vessels are KHB ZON.

9. The light is divided into inner light and surrounding light, and the vessel ‎is divided into externality and internality‎: The spiritual division happened due to the disparity of form that was innovated there (Part One, Chapter One, Item 30). Higher than another means more refined than the other, and lower than another means being coarser than the other, since in the disparity of form of this coarseness, one is separated and exits from the other, and becomes lower than him. It is known that the lights are imparted from any upper one to the one below it. Because of this, the lower one must receive the abundance in its highest and most refined phase, while the upper one imparts the abundance only from its lowest and coarsest phase.

Thus, the form of the light that comes from the upper one equalizes with the form of the vessel in the lower one, since the coarsest and crudest phase in the upper one has equivalence to the finest and most refined phase in the lower one. It turns out that the lower one cannot receive all the light that belongs to it, but only a very small part, as much as its most refined vessel can receive. Its other phases, which are not that refined, must remain without the light attributed to them due to their disparity of form from the upper one that bestows upon them.

M. Laitman: Who can tell me what is that “the lower one is coarser than the upper one?”

Student: As he writes here, in disparity of form.

M. Laitman: Disparity of form, you have in all directions. Also the upper one, which is more refined than the lower one, is also in disparity form. You're not answering. Why is the lower one coarser? Disparity of form, it's clear that it's different in form, but I'm asking about the direction. Why is the lower one coarser? After all, we learned that whoever is greater than his friend, his inclination is greater. So the higher he is, he should be more with a bigger desire. And here it's written that the more it is lower, the more coarser it is.

Student: In SAG?

M. Laitman: Well, that's okay. That's correct. But how to say it? Well, more, yes?

Student: (23:38) We learned this lesson that the coarseness is not on eighth. It's something else. The coarseness is always below.

M. Laitman: And what is that the coarseness is always below?

Student: “He who is greater than his friend, his desire is greater.” That's the part that he did manage to correct. A part of the coarseness that he managed to correct, then that makes him higher. But the coarseness itself remains down below.

M. Laitman: You're saying something, yes. You're saying, but more, yes?

Student: The will to receive, if it's greater, then it's more distant than bestowal, from bestow.

M. Laitman: That's okay. That's the definition of what is upper and lower, what's higher and what's lower. More.

Student: I'm fine according to what we discussed. The coarser it is, it's lower because the coarser it is, it illustrates or depicts the Creator's less bestowing. That's why it's lower.

M. Laitman: Oh, you spin this in a hard way. That's already towards the Adam, and how he determines his placing. No, no, we won't go into that. So, it speaks of the screen, yes? How can we say this in one simple sentence?

Student: The intentions in order to receive, they take up the room in order to bestow. That's why it's coarser.

M. Laitman: What does it mean that the lower one is coarser? Answer this question with one sentence, one answer, with those words.

Student: Well, it is more egoistic.

M. Laitman: Yes.

Student: Coarseness is the feeling of the gap, and the greater the feeling of the gap between the lower and the upper one is greater, in inversion he feels himself lower.

M. Laitman: In what is it coarser? In what? One sentence.

Student: Receiving from the upper one.

M. Laitman: No. That's not the reason. That's a consequence of it being coarser. Well, well, I'm searching. I'm not certain. Who is sure that he is going to give us the right answer? You? Well.

Student: We only speak of the intentions.

M. Laitman: Are you sure?

Student: A greater desire. They're awakening an additional desire, but from Him.

M. Laitman: In the lower one? What's bad about that?

Student: The “I” develops, and that brings him shame.

M. Laitman: What is considered coarse here? The desire to receive, which remains without a screen. The desire to receive is being revealed upon which he cannot overcome. Whereas in the upper one, the desire to receive is even greater, but he can overcome it even more. Meaning, we are speaking of the revelation of the desire to receive without the covering of a screen.

Question (Petah Tikva Center): (28:04) Together with the will to receive that appears that he sees he cannot overcome, does it come with a greater desire to resemble the upper one?

M. Laitman: No, such a thing cannot be. The lower one is the lower one, and the upper one is the upper one. Everything is determined. The degree where he is already defining where he is.

Question (Petah Tikva Center): (28:33) You said that the lower one has no screen. As if he cannot overcome. Why do we learn that the higher up we go, seemingly in the world of Atzilut, there's no screen?

M. Laitman: There are no screens that are concealing in the world of Atzilut between the Creator and the created being. There He and His name are one. It is all revealed there, because of all the screens, from the multitude of screens. And not because there's no screen, do whatever you feel like. That's Klipa, that's the shell. Do you understand? When are the Creator and the created being disclosed, revealed to one another? When the created being covers completely his desire to receive and inverts it to be in order to bestow. And then the Creator has nothing to conceal from the created being, and the created being has nothing to conceal from the Creator. So this is what happens in the world of Atzilut. There are no screens which conceal them from one another. That is because there are all the screens upon the desire to receive. As we learned that there's the desire to receive where we feel pains. So a person needs to go up and to feel that these pains are for me to rise above them. They're pointing to the fact that I'm not okay, where is my screen? I ask for it, for the screen so that the surrounding light will bring me a screen so I will be above the pain, above the suffering. And then I will bring forth a blessing upon them, like for the pleasures. To the extent in which I have a screen, I won't feel those suffering, those pains. We look at Rabbi Akiva. They're terrorizing him, they're killing him. He himself says, "Hear O Israel," Shema Yisrael. How can such a thing be? Because he's in adhesion. This sign that he wrote is, this is a sign that he rose above all the sufferings that a person is capable of being given, is in unification here.

Reader: Page 49, Inner Light.

Reading: (31:39) For this reason, we find that the light that belongs to the lower one is divided into two phases: The first is the small amount of light that it receives from the upper one inside its uppermost vessel. That light that it receives is called the “inner light in the lower one.” The second is the full amount of light that belongs to the phases that remain in the lower one, and cannot receive due to their disparity of form from the upper one. That full amount is regarded as remaining in the upper one, and not descending to the lower one. It is called “surrounding light” because it surrounds the lower one, meaning shines on it from afar, though it is not clothed in it. Rather, it is a diminished and far illumination. This distant illumination can refine the coarseness in the lower one until all the forms of the phases in the lower equalize with the form of the upper one. Then it will be able to receive the full measure of the light that belongs to it. This is called the “entry of surroundings,” meaning that the surrounding lights entered and clothed the vessels of the lower one that were refined, and they all became inner light.

M. Laitman: Clear, yes? Meaning there's surrounding, there's internal ones, and there's the surrounding vessel and an external vessel. Accordingly, the screen divides the vessel to the internal and external, and the light that comes to it as inner light and surrounding light. It all depends on the screen. In the final correction, of course, there's just one Kli, the inner one, and all the light is internal light. And for the time being, this division to two halves and the light to two halves helps the Kli, the created being, to feel what state he's in, because he feels a feeling from within and receives a feeling from without. And then those two forms advance him. That feeling altogether gives the feeling of a boundary, a limit that he constantly advances.

Reader: Page 50, item 10, Inner Light.

Reading: (34:04) 10. The vessel is divided into externality and internality: Because the lights were divided into inner light and surrounding light there are now two kinds of reception in the vessel, which are reception inside the vessel, and reception in the externality of the vessel (Part One, Questions and Answers on the Meaning of Topics, Item 102). The inner light is received inside the vessel, and the surrounding light, which refines it from its coarseness, is regarded as received through the externality of the vessel, meaning without clothing in the vessel whatsoever.

This division into externality and internality is according to the coarseness and refinement in the vessel, for only its coarseness is fit to receive the inner light, since the vessel of reception of the emanated being is primarily phase four. Indeed, the first three phases are not fit for reception, but cause phase four to appear. For this reason, it is discerned that each vessel has its own four phases in the vessel, and the light is received primarily in phase four in it. This is why she is called the internality of the vessel and its interior, where the abundance is found.

The three phases that cause only the revelation of phase four in the vessel, while they themselves do not receive, are regarded as circling phase four from the outside,

M. Laitman: Why? Because the feeling is that I'm receiving, that is phase four. Although, of course, the three preceding phases without phase four won't emerge, and I won't feel anything, but in them still a person doesn't feel. The Adam, the Kli, does not feel that he's the receiver, that he's the one who's enjoying, that he's the one who recognizes the pleasure, etc. Altogether, it takes place in phase four alone. All the rest of the phases are subconscious, subconsciously going through a person.

Reading: (36:29) It's like the thickness of a wall of a corporeal vessel that consists of four shells that surround one another. Everything is received only in the interior of the vessel, meaning in the inner shell, while the other three shells in the thickness of the wall only strengthen the innermost shell, so it may have the strength to bear its filling. We should understand spirituality in much the same way, namely that phase four is the primary phase that holds the abundance in the vessel. The first three phases are the reasons for the revelation of phase four in all its strength, until she is suitable to hold the abundance, while for themselves, they are not qualified to receive the inner light.

M. Laitman: Questions?

Question (Petah Tikva Center): (37:29) The inner vessel, inside the vessel comes as a result of direct light from the screen of the Kli?

M. Laitman: The inner light is that light that the Kli reveals as the bestower, that light where he feels that he's connected with the bestower, with the Creator, that inner feeling, that common feeling. The inner light is the light, the reflected light in the Rosh of the Partzuf, the vessel repulses it, rejects it, wanting to be in bestowal, and the revelation of the Creator, the pleasure that comes from the inner light, this reflected light together with all, come as internal light. The inner light is in adhesion of the Creator with the created being, one and the other, and that's within the Creator, in the created being that's taking place. Outside of the created being, what do we learn? There's nothing. We learn that the direct light comes, the Kli rejects it, it makes a calculation, it knows that there's reflected light, and it knows how much it can include within it. From here comes the inner light, and here in this internal light there's adhesion, and equivalence, and the feeling, and everything, from Peh to Tabur. This is the only place this happens. Meaning, the inner light is not just a light that comes from here, from the direct light and enters inwards. The inner light is where the Kli overcame with reflected light, and made a calculation how much it wants to bestow, and why it wants to bestow, and to what extent it's connecting with the bestower, what does it have that is equalizing with the bestower, and here we reach Dvekut, adhesion. Hence, if we talk of attainment, we only talk about what we have within the Kli, because here there are vessels, lights, everything after processing, and scrutinizing, and examination, and here, only can there be an awareness, and a consciousness. Therefore, from here onwards is phase four, and from above, from here to above, it's the first nine.

Question (Petah Tikva Center): (39:50) Is surrounding light becoming inner light, or is inner light only refining the vessel, meaning there's no screen corresponding to surrounding light?

M. Laitman: The surrounding light comes after the reflected light. When I made a calculation of how much I'm capable of being like the light that receives them within me. The reflected light is the intention, it's the intention. To what extent I can receive in order to bestow, to what extent I can be adhered, how equal can I be? With that intention I receive inwards, whereas what remains as surrounding is the intention of how much I'm not capable of being inwards. It's not the light that comes and the surplus of light remains. It's how I clothe myself upon this light that remains there, and I say I'm not capable in being in equivalence of form with that. Meaning it's clothed in me, in my intention. It doesn't just like that - light, it already goes out as a consequence of the created being wanting to clothe it and not being capable. And he knows he has to do that, and he will have to do that. That's why he comes, and it has to do with the refinement of the Kli, and the end of the Kli. Against those desires that are below Tabur, I feel that in it, in those desires, I cannot receive Him.

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25 Eylül - 01 Ekim 2026רב"ש. רשומה 625. מצות סוכה (מוקלט מתאריך 26.09.2002)

25 Eylül - 01 Ekim 2026

רב"ש. רשומה 625. מצות סוכה (מוקלט מתאריך 26.09.2002)

רב"ש. רשומה 625. מצות סוכה (מוקלט מתאריך 26.09.2002)

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

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כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

25 Eylül - 01 Ekim 2026
רב"ש. רשומה 625. מצות סוכה (מוקלט מתאריך 26.09.2002)

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© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם