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

Daily Morning Lesson: September 5, 2025

Part 3: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 7. #29

Reader: Hello, we're reading TES, Inner Reflection, Chapter 8, item 29,

Reading: (00:13) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 8, #29

Hochma is called “light,” and Hassadim, “water.” Bina is called “upper water,” and Malchut, “lower water.”

Now we will explain the meaning of the four phases of cause and consequence, necessary to complete the form of the will to receive, as in “The water conceived and gave birth to darkness.” There are two discernments in the light in Atzilut. The first discernment is called “light,” which is Hochma, and the second discernment is called “water,” which is Hassadim.

The first discernment is extended from above downward without any assistance from the lower one. The second discernment is extended with the help of the lower one, hence the name “water,” for it is the nature of the light, whose foundation is above, and the nature of the water, whose foundation is below. There are also two discernments in the water itself: upper water, by phase two in the four phases, and lower water, by phase four in the four phases.

Explanation of the expansion of the light of Ein Sof into the four phases in order to reveal the vessel, which is the will to receive.

M. Laitman: Yes, that's what Baal HaSulam writes to us, questions? So, we have two kinds of – two kinds of water: Upper water and lower water, Bina, and Malchut. And that's how he calls the nature of the water, and we learn that throughout all the study of ours. That everything depends on the conditioning of Bina, or water, with Malchut, with the rest of the Behinot that we have in the Ten Sefirot. Therefore, we have a big difference between the light of Hochma and the light of Hassadim, Hochma and Bina – or Bina and Malchut – and that is what we scrutinized.

Question (Petah Tikva Center): (03:33) He says that there is help here from the lower one, what does that mean?

M. Laitman: Help from the side of the lower one and the expansion of the light from above downward. We see how much the light does all the actions, and the lower one, the Malchut, can complain about that in which it is capable or incapable of receiving the light. But at the end of it all, it all depends on the intention of the upper one.

Student: If everything depends on the intention of the upper, what kind of help is there from the side of the lower?

M. Laitman: On behalf of the lower one, through MAN, prayers, and good deeds, that's on behalf of the lower one. Without that, there would be nothing on behalf of the upper one.

Student: Why does the Creator need help from the side of the lower one?

M. Laitman: The Creator needs that because everything it wants is for the lower one to try and to give an effort to recognize the upper one and to walk together with Him.

Question (Kyiv 1): (05:25) Where does the lower one get the ability to generate the light of Hassadim from below up?

M. Laitman: The lower one cannot create anything, only ask; and as a result of the different requests it has, the upper one builds the lower one through these requests. Building it new requests in that it – and that also in the vessels, the external vessels there are – the upper one only reveals what is lacking in the lower one in order to come closer to the upper one and to receive from it.

Student: How can we as a Ten generate this light of Hassadim toward the Creator?

M. Laitman: You still cannot do that because you don't have a connection with the upper one. For that you need to try very hard.

Question (Latin 11): (07:11) The water, did they like evaporate? I mean, did they become denser, coarser and evaporate?

M. Laitman: Yes, water is the light of Hassadim, therefore when they descend, they descend from above downward through that in which they become coarser, denser. Meaning they acquire an additional desire, additional coarseness. And that is how the creation begins.

Question (W Heb 1): (08:09) light of Hochma and light of Hassadim, can we understand what are those basic qualities? What is the essential difference between the light of Hochma and the light of Hassadim?

M. Laitman: Yes, we will learn that; in the meantime, they are just words, names.

Question (Florida): (08:36) Much earlier, Baal HaSulam explained that Ohr Hassadim was called empty air, and now he calls it water. So, what dictates how we call the light of Hassadim?

M. Laitman: No, the light of Hassadim we usually call water. Even though it's light, but in any case, it's not true light. Where true light becomes revealed only in overcoming the will to receive. And here it's not that way, here, it's the opposite.

Question (Turkiye 1): (09:42) How can the light of Hassadim enter the Kli of the Ten?

M. Laitman: Through that in which all the participants in the Ten, from the beginning they are each and every one in their desire to receive. Where their desires to receive cancel each one themselves towards the others, and through that they connect. And it turns out that through that general connection we have the desire to bestow; and then there reveals in it the light of Hassadim.

Question (W Ita): (11:03) We, now, have the desire – we yearn for the upper. Meaning, does that mean, that the Creator wants for us to come closer to Him, is it one and the same, or are these different desires?

M. Laitman: No, those desires are correct; when we yearn to be in connection with the upper light, so we start receiving what there is in the upper one by that. The light of Hassadim, and afterwards the light of Hochma that is dressed in the light of Hassadim, that is still before us. Now we're just starting that.

Question (Hungarian-Polish): (11:59) Is the yearning, the prayer, the good deeds rising from the lower water up to the upper water? Or what are we praying for?

M. Laitman: The prayer needs to be on that in which we are adhered to the source of the light, adhered to the source of the upper light.

Question (Petah Tikva Center): (12:57) In the beginning of the excerpt he explains about the essence of the four phases. And then in the second part he starts talking about the lights, that there is the light of Hassadim and the light of Hochma. What's the connection between things?

M. Laitman: Behinot are the qualities of the Sefirot, right, the phases are the qualities of the Sefirot. And as an outcome of their work of these phases, we say that it turns into being a desire to receive for the light of Hassadim, or the light of Hochma, or the desire to bestow for these lights, a desire to connect between them. Or to become more distant from one another.

Student: Because whenever we try to work with it practically, we always look for the vessels. Meaning less scrutinize the lights, but to prepare the vessels. And that's where the difficulty comes from, to relate things. Because we're more talking about the development of the desire. And we said on previous lessons that drawing the light is what helps us develop, so it's kind of a broader picture.

M. Laitman: I can't – did you understand what he was asking?

Student: Usually, we are engaged in a work to prepare the vessels, and the last lessons of TES we spoke a lot from the direction of the light. The extraction to the light, being drawn to the light.

M. Laitman: He's speaking about the light expanding in the vessels.

Student: So here it's a broader picture in addition to the work we usually are used to.

M. Laitman: Yes?

Student: So, here there's a bit of a difficulty to arrange all that.

M. Laitman: Okay, we'll get it.

Question (W Unity): (15:21) There are a few types of lights, the light of Hassadim is a request of the created being, and we constantly scrutinize it, change it. So, you can say that the light of Hassadim is only when the request is very concrete? Or the light of Hassadim can be different.

M. Laitman: The best is not to run away from those words, light of Hassadim, light of Hochma, because they organize the way the Kli, the will to receive, relates to the light; how it shows itself to Him, how it draws the light in and accepts it.

Student: Meaning, it's the basic quality of the vessel?

M. Laitman: This is a request for adhesion.

Student: So, this is a need to love, let's say?

M. Laitman: You can say that, yes, you're right.

Question (Petah Tikva Center): (16:37) It is written that the light of Hassadim is drawn with the assistance from the lower one.

M. Laitman: Yes?

Student: What is the required assistance so the light of Hassadim will come to a person?

M. Laitman: The assistance that the lower one wants to work with the light of Hassadim. And by getting filled by that light of Hassadim, it will ascend and adhere to the upper one.

Question (Almaty): (17:30) The light of Hassadim is expressed in our effort to connect between us, and it gives us knowledge. But the knowledge is not always positive, because then we discover that we are distanced from the Creator. So, how should we act in order to ask for more light of Hassadim?

M. Laitman: We'll learn about the light of Hassadim, soon. It's all coming one after the other now; we're going to go through those changes of the states of the vessel.

Question (Petah Tikva Center): (18:29) The intensity of the Kli, of the lower one, where is it more stronger, in the beginning of creation or at the end of creation, above the Tabur? Where is it more intense?

M. Laitman: The intensity of the vessel, as much as the will to receive is more connected to Malchut, so it's bigger. It is more emphasized.

Student: I refer to a Kli in Tabur, above the Tabur, before it expanded. When it is closer to Tabur, is it more intense? Or is it a unified Kli in this whole part, above the Tabur?

M. Laitman: No, all the Sefirot above and below the Tabur eventually connect between them; in order to create the unified quality of the vessel, that's it.

Question (Philippines): (19:45) Is the Masach developed by the lower water, through spiritual work and the right intention, that is the first question. If so, is it through the Masach that the lower water can help? I can ask help from the higher water?

M. Laitman: Both, both, eventually the will to receive needs to feel what it's lacking. When it comes closer to the request of the upper one, it sees that it's only lacking the deficiency of the light, the deficiency of the upper one. That the upper one can come and connect to it and draw it upward; that's something we'll learn.

Question (Petah Tikva Center): (21:24) What is the connection between Bina and Malchut, between the upper water and the lower waters? Why both are called, water?

M. Laitman: The connection between them, that they work from within the will to receive. So, the will to receive in Bina works in order to fill Bina with the light of Hassadim; and the will to receive in Malchut works in order to fill Malchut. Meaning, the light of Hassadim that is in the Malchut already works in order to fill it with the light of Hochma.

Question (USA SF): (22:34) When we all together work on building to bring the contentment to the Creator, how do we use the light of Hochma and the light of Hassadim, together?

M. Laitman: We can receive the light of Hassadim, we come closer to the Sefirot that are filled with the light of Hassadim. And afterwards, in those Sefirot, we can also receive the light of Hochma. We'll learn about it, it's coming soon.

Question (Latin 1): (23:52) It says, in the secret of these waters, and the darkness went down. So, when there is this additional coarseness, the heavy water, does it mean that in fact it is more difficult for us to awaken from below?

M. Laitman: Yes. Also, to do greater work is more difficult work.

Student: So, in that case, how can we reach this true request if we feel such heaviness and we cannot?

M. Laitman: We reach it, gradually, slowly, step after step we feel it. It's not a problem, really, it all has to be according to what's written in the book. There's still a lot more to discover here, all kinds of sub-degrees. When we implement them, the light can come and clothe in the exact degrees with no problem.

Question (Czech Slovak 4): (25:26) What is the difference between the connection in the Ten to the connection of the entire humanity?

M. Laitman: Oh, that's a question that – I don't know how to answer it! The connection between the Ten is built on each one in the Ten understanding what the upper light is, how he has to come closer to the upper light. And for this, he has to be completely adhered to his friends; by that, they all rise together on the ladder of the upper light. And if they don't work in the connection between them, so no benefit comes out from them.

Question (ITA 1): (27:09) Quite often you told us that we are like children who do not know what love is. The water of Hassadim is already between us. Are they the light of bestowal or not?

M. Laitman: If we will reach the light of Hassadim, then we'll start feeling love, yes.

Question (USA Northeast): (27:48) I heard you say that the will to receive has to open up and receive this force from the upper. So, my question is, if the will to receive starts to feel some benefit in that, why is there still resistance?

M. Laitman: The will to receive isn't resisting the development but the light of Hochma and the light of Hassadim that work on it, they lead the will to receive to a development according to the Creator. According to the general force of creation, the upper light, that's why, that's the way they behave.

Question (W Moscow 6): (29:04) Sometimes Baal HaSulam adds, understand and so on. So, what does he mean to tell us by this and what is our work?

M. Laitman: It happens gradually and we'll start feeling all of this. There are things that you can't explain in words and they come as a result of our common work, as a summary.

Question (W PT 33): (29:38) What does it mean when he says here, the nature of the light whose foundation is above and the nature of the light which is above. Nature of the water, their nature is below. What this mean, this foundation, this nature of the light and water?

M. Laitman: We'll learn, we didn't really talk about it yet. So, you will write down on the side among the questions you always have more and more until it will open up.

Question (PT 35): (30:34) How can we in our practical work in the Ten examine if we act out of the light of Hochma – knowledge of the expansion from above, or from within the water of Hassadim – faith and bestowal? And how can we connect them in order to advance towards the equivalence of form?

M. Laitman: You can work correctly only under the condition that you yearn to be as a light of Hassadim. Then, a connection will open up to the Sephirot and you'll be able to connect them in a way that it'll be clear to you about those phases in each and every Sephira.

Student: We're supposed to feel it or understand it with our mind, or both?

M. Laitman: Both, but it's good to expect it in your feelings, I guess expect it in your feelings, in your emotions.

Question (W Moscow 8): (32:12) It says that, water became to darkness. How from Hassadim turn into darkness?

M. Laitman: We'll learn about it in the text. If we don't have the light of Hassadim, we feel darkness. And then we do everything to draw the upper light upon us. In which way it comes to us – that already depends on the state that the Kli is in. It could be that the vessels need the light of Hochma and the light of Hochma can’t illuminate without the light of Hassadim.

Reader: (33:13) From what I hear, the light of Hassadim, this is the key, this is the main thing we need.

M. Laitman: That's what we're lacking in order to open all this form of the Universe.

Reader: What is the light of Hassadim?

M. Laitman: The light of Hassadim is the light of Bina, it's what comes from the quality of bestowal of the created being, that's what we need.

Reader: How do we receive the light of Hassadim?

M. Laitman: When I want to bestow to the others, so I search for the light of Hassadim. How can I get it from the upper one, and how can I pass it over to the lower one?

Reader: When I want to bestow upon others and I do not have the light of Hassadim, so where is the opening that I can receive the light of Hassadim from?

M. Laitman: Turn to the upper one.

Student: And then?

M. Laitman: Then upon your prayer you will get a connection to the light of Hassadim.

Question (MAK 11): (34:52) You said that the Creator is the one inviting the light for the first time – the created being cannot awaken it from himself. But on the other hand, it is said that I awaken the dawn, and the dawn does not awaken me?

M. Laitman: You can supposedly escort the Creator's actions with your actions – the lower one is able to do it.

Question (W German): (35:56) Why is the light of Hochma alone not enough, and what role does the light of Hassadim play in the fulfillment of the soul?

M. Laitman: The light of Hassadim is a light that opens the work with the spiritual vessels because they are all closed in darkness. And we have no other choice, first of all, we need to connect between us. We need to open a relation to the light of Hassadim, and then in the light of Hassadim, we can also draw the light of Hochma.

Question (Lithuania 1): (36:49) The growth of coarseness that draws the light of Hassadim, does it come from Ein Sof or from the created being?

M. Laitman: On behalf of the created being.

Question (Petah Tikva Center): (37:36) In the previous item, we learned that the fourth phase remained empty, completely empty. And here he says that in the fourth phase there is the light of Hassadim. Where does the light of Hassadim come from?

M. Laitman: The light of Hassadim comes from the same source of all the lights.

Student: But it was empty, the fourth phase. And now he says that she has Hassadim.

Laitman: Yes, it could be that towards the upper one, she's empty. Towards the lower one, she's full of light.

Question (W Europe): (38:46) What are the relationships we need to build between Malchut and Bina in order to help from the part of the lower one? In order to give such, help the exertion of the lower one.

M. Laitman: There will be a connection between Malchut and Bina that she'll be able to get from Bina the light of Hassadim, then she can clothe the light of Hochma in her. The light of Hassadim is necessary. If we turn to them, if we want something, so in our vessels we need to have the light of Hassadim. And in what intensity, in what height, that already depends, it depends on as much as we were before it in the will to receive.

Question (Haifa 3): (40:08) The light of Hassadim, you say that it is necessary, the yearning of the lower one for the light of Hassadim. This is our role in the thought of Creation? Meaning this is a result of our longing for the light of Hassadim to be a part of it? This is our role in the thought of Creation?

M. Laitman: First of all, we need to be filled with the light of Hassadim to receive the light of Hassadim and then we can weigh, we can see what light of Hochma we need.

Student: We cause the system to operate by our longing for Hassadim, right?

M. Laitman: Yes.

Question (W Latin 26): (41:28) How can we identify or what is the light of Hassadim?

M. Laitman: How would you want me to do this?

Reader: How to identify the light of Hassadim, what do you recommend? How can we identify it?

M. Laitman: It's the light that comes to the created being in a state that the created being wants to connect to the upper one, to the Creator, to its environment. The light of Hassadim is a light that comes from bestowal.

Question (W Rus): (42:40) The reflected light created the vessel of bestowal, to which the light of Hochma entered clothes with the light of Hassadim. Can you help me understand the relationship between the reflected light to the light of Hassadim?

M. Laitman: The reflected light is when the vessel finds the forces to not participate through transferring the light through it. The vessel comes to a state that from this moment on, the vessel can want to receive the upper light only for the sake of the Creator's desire.

Student: So, the light of Hochma doesn't close on that light? It's a different light?

M. Laitman: You're right, the light of Hochma clothes specifically on the light of Hassadim, correct?

Question (W KabU 2): (44:11) I'm still confused about the Aviut, what is the role of the coarseness in the four phases of Direct Light?

M. Laitman: In the four phases of Direct Light, the upper light comes to the vessel and starts expanding it according to the coarseness of the vessel. In this way, it can fill the vessel and awaken in the vessel, a feeling. That on one hand the upper one comes to the vessel and is willing to explain to it everything that's happening in the spiritual world and the connection between them, on one hand. And on the other hand, the upper light that rejects the light, the direct light that rejects the upper light; so, it turns out – how should I say it – it turns out that the upper light hopes the vessel reaches a solution.

Reader: Perhaps we should read a little?

M. Laitman: Yes.

Reading: (46:40) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 8, #30

For this reason, any expansion of the light of Ein Sof consists of ten Sefirot since the light of Ein Sof, which is the root and the Emanator, is called Keter. The light of the expansion itself is called Hochma, and this is the full measure of expansion of the light from above, from Ein Sof. It has already been said that the will to receive is incorporated in every expansion of light from above. However, the form of the will to receive does not actually become apparent before the desire awakens in the emanated being to extend more light than the measure of its expansion. Thus, because the will to receive is included as potential immediately in the light of the expansion, the light is compelled to bring the potential to the actual. Consequently, the light awakens to extend additional abundance more than the measure of its expansion from Ein Sof. By this, the will to receive appears in practice in that light and acquires the form of the innovation through a slight disparity of form, for by this it becomes darker than the light, since it grew coarser by the new form.

Also, this part, which has become coarser, is called Bina. This is the meaning of “I am Bina [understanding], mine is the Gevura [strength].” In truth, Bina is a part of Hochma, meaning the actual light of expansion of Ein Sof. However, because she increased her desire and drew more abundance than the measure of the expansion in her from Ein Sof, she thus acquired disparity of form and grew slightly coarser than the light. Thus, she acquired her own name which is the Sefira Bina. The essence of the additional abundance that she extended from Ein Sof by the power of the intensification of her desire is called “light of Hassadim,” or “upper water.” This is because this light is not extended directly from Ein Sof like the light of Hochma, but through the assistance of the emanated being, who intensified the desire. Hence, it merits its own name, to be called “light of Hassadim” or “water.” Now you find that the Sefira Bina consists of three discernments of light: The first discernment is the light of Bina itself, which is a part of the light of Hochma. The second is her growing coarser and the disparity of form in her, acquired by the intensification of the desire. The third discernment is the light of Hassadim that came to her through her own extension from Ein Sof.

However, this still does not complete the entire vessel of reception, since the essence of Bina is the light of Hochma, which is very exalted, a direct expansion from the light of Ein Sof. Consequently, only the root for the vessels of reception and the operator for the operation of the vessel was revealed in Bina. Afterward, that same light of Hassadim that she drew through the power of her intensification was extended from her once more, and some illumination of Hochma was added. This expansion of light of Hassadim is called Zeir Anpin, or HGT.

This light of expansion also increased its desire to extend a new abundance, more than the measure of illumination of Hochma in its expansion from Bina. This expansion is also regarded as two phases because the light of the expansion itself is called Zeir Anpin, or VAK, while the intensification in it is called Malchut. This is how we come by the ten Sefirot: Keter is Ein Sof; Hochma is the light of the expansion from Ein Sof; Bina is the light of Hochma that intensified in order to increase abundance, by which it grew coarser. Zeir Anpin, which consists of HGT NHY, is light of Hassadim with illumination of Hochma that expands from Bina, and Malchut is the second intensification to add illumination of Hochma more than there is in Zeir Anpin.

The four phases in the desire are the four letters HaVaYaH, which are KHB TM.

Question (W Turkiye 7): (53:15) To almost any question, you says that the solution is in the connection. So, what is this connection and how does it draw lights and what prayer should we raise in order to reach that connection that will draw all the lights properly?

M. Laitman: We simply need to study what's written in the book, to try to implement it in a way where we connect between us. That the connections will be, just as we learned in the study of the Ten Sefirot; and gradually in this way we can start feeling how it works in us. How we ourselves become Ten Sefirot.

Question (Moscow 7): (54:38) Where from in the created being there is an additional awakening for the light that created the created being, how does it appear?

M. Laitman: When the created being feels a necessity to resemble the qualities of the light. That's why the created being develops that system from within himself and starts yearning for the light, from Malchut to Keter.

Student: And from where is the root of this aspiration?

M. Laitman: The beginning is the beginning; from the beginning, the created being does not have the light of Hochma, doesn't feel the Creator. And it does want to receive that quality, to control it.

Student: And this is the point of the Creator himself in the created being?

M. Laitman: Correct.

Question (W Rehovot 1): (56:05) What is the meaning that everything depends on the emergence of Bina with Malchut and the rest of the phases? Why does everything depend on Bina?

M. Laitman: Because Malchut is the will to receive that the Creator created, existence from absence. And it's only lacking to receive the qualities of Bina, the qualities of the light, the qualities of the Creator, of bestowal. And then she can, with that quality, to start working with everything she has in the Ten Sefirot.

Question (Petah Tikva Center): (57:11) What is that merging between Malchut and Bina?

M. Laitman: They're opposite, Malchut and Bina, that's why Malchut yearns to connect to Bina and to start bringing new Partzufim together with her. Bringing birth to the new Partzufim. Okay, what do we have here?

Question (Revadim): (57:51) There's the will to receive and there's the light, which is the light of Hochma. The light of Hassadim, is it a kind of an adapter between these two qualities?

M. Laitman: Yes, you can say that.

Reader: We conclude this part of the lesson.

M. Laitman: Okay, so until tomorrow.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי16 דצמ׳ 2022(צהריים)חלק 1 הרב"ש. רשומה 44. סתירת זקנים בנין, בנין נערים סתירה

חלק 1 הרב"ש. רשומה 44. סתירת זקנים בנין, בנין נערים סתירה

הרב"ש. רשומה 44. סתירת זקנים בנין, בנין נערים סתירה

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

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

שיעור הקבלה היומי16 דצמ׳ 2022(צהריים)
חלק 1 הרב"ש. רשומה 44. סתירת זקנים בנין, בנין נערים סתירה

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