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

Daily Morning Lesson: November 5, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #14

Reader: Shalom, dear friends, beloved friends! We are with new vessels after a very special lesson we went through now when we were incorporated in it. Now, we will approach The Study of the Ten Sefirot. Soon we will hear a very fascinating lesson by Rav, a lesson of about an hour. Afterwards, we will have an opportunity to share, to ask questions, to speak between us about what we heard. It's a lesson that is also very special and so, in advance, everyone is invited to prepare questions so that later on we will all scrutinize them. And we will start with a special excerpt we heard in the lesson. So please!

Reader 2: Before the special excerpt, we're now going to study something that we studied already regarding reflected light. We learned about coupling by striking and now Rav, Baal HaSulam, deepened the explanation. And it's good to listen to all these new discernments. But still, from the lesson that we heard, there's a nice excerpt that may be a nice passage that will maybe prepare us for the lesson.

Reading: (01:20) Sometimes you sit, you listen for maybe a year, two years. And it always passes by your ear, a centimeter from the ear, just passes it by again, and again, and again, and suddenly, boom, ah, you listen, you hear. Suddenly you awaken, you heard something in some word. And why didn't you hear it before? Before, you couldn't hear because you did not prepare an inner vessel. And now an inner vessel has formed in you. The same issue we've been talking about for several years, which passed by your ear has now been received. A hole was made, and it entered that hole. A hole was made with which to hear that thing. And without you making that hole, nothing will happen.

Reader: So, I hope our ears have opened now, and we will hear Rav's words. Let's begin!

Reader 2: So first, let's open The Study of the Ten Sefirot. We are in Volume One, in the second part of Inner Observation. We're on page 58 in Hebrew, Item 14. Let's start the lesson.

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Reader: The Study of the Ten Sefirot, first volume, second part, Inner Observation, page 58, Item 14.

Reading: (02:58) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #14

Inverse relation between the bestowal of the light and the clothing of the light.

14. This may be surprising, for it is reasonable to think that the more important light should clothe in the more refined vessels because the form of the refined vessel is closer to the light. Thus, why is it said here that the greater the coarseness, the higher the degree? Indeed, we should know that the issue of the clothing of the light in the vessels is an issue in and of itself, and the bestowal of the upper light to the Partzuf is a different matter altogether. They are far apart, and have an inverse relation between them from one end to the other. The rule is that the upper one bestows upon the lower one only with its coarsest part, while the lower one receives the ‎light from the upper one only with its most refined part. We must understand this well, as it is an essential key in the wisdom.

M. Laitman: (04:19) We have a problem: how do we receive the operation of the light? Does the light act or is it in complete, absolute rest, and all the actions that we attribute to the light are done by the vessel, too. Or perhaps you could say the opposite, the vessel does nothing rather, it's the light that shakes the vessel and it changes. And through its changes it brings to the vessel all sorts of impressions, and then you say that the vessel is working. Because he says the light influences the vessel, the vessel influences the light as if they're both at work. For the time being, we need to continue with this language; later, perhaps, we will talk about how to translate it into a different kind of perception, maybe. Where the actions come only from the light, and actions come from the vessel. But however it may be, what does he explain? He says that there is an action on behalf of the light on the vessels, and the reaction from the vessels towards the light. An action can come from the coarsest part, and clothing on the most pure part, most refined, from the side of the light. And a reaction, accordingly, from the vessel, from the coarsest part, and from the most refined. Meaning, in the bestowal, the influence of the light on the vessel, that act is felt in the coarsest part because there lies the greatest difference, the greatest gap between the light and the vessel. The greater that gap, the bigger, more prominent the outcome, more obvious; but the outcome is felt in the more refined part of the vessel, because there, there is more sensitivity and closeness to the light.

Reader: Item 15. The headline: The restriction was only on phase four.

Reading: (07:03) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #15

The restriction was only on phase four.

15. In order to understand this, we need a thorough understanding of the matter of restriction and line, for you already know that the restriction was only on phase four, called Malchut of Ein Sof, or the “middle point.” The reason is simple: Restriction means detainment from wanting to receive. In other words, one stops oneself from receiving the abundance from the light of Ein Sof. Thus, the restriction applies only to the receiving vessel. Since there is no other vessel of reception there but phase four, the restriction applies only to phase four. It has already been explained above that the three phases that preceded phase four are not regarded as vessels of reception whatsoever, but only as causes, where because of their cascading, the vessel of reception is revealed, which is phase four. This is why the restriction does not apply to them but at all, only to the middle point, which is phase four.

M. Laitman: (08:32) Meaning although the Kli is in the degree of root, one, two, three, although the feeling that it feels in the vessel in relation to the light is in phase four. And we only speak of what happens in the Kli and how the vessel responds. Hence, only in phase four we have a response, we have what we call, a restriction, because that is where this relationship, this contradiction between the light and vessel, is revealed. Although all previous discernments and phases are the desire to receive but the desire to receive doesn't come to the feeling that it is in opposition to the light, which is why it cannot perform this response in first restriction.

Reader: Sixteen.

Reading: (09:29) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #16

All the light departed because there was no other vessel of reception other than phase four.‎

16. Therefore, since she diminished her desire from phase four, the light departed from the three former phases, too, since there are no other vessels of reception there to hold the light within them. Even the lights that belong to the three previous phases must be received in phase four, since they do not have vessels of reception in their own phase. Thus, because phase four stopped receiving, all the light promptly disappeared.‎

M. Laitman: (10:21) The lights that build the three previous phases is not yet light and not vessel. Because the vessel is considered one who feels that he's receiving and either enjoys or suffers. There are additional feelings then in the vessel: who he receives from, or who he delights from or suffers from. If there's no one to reveal it, then it's not considered there's a created being; hence, the previous three phases, we talk about them only when phase four comes and discovers that there are three phases before her. But before phase four receives and feels herself as existing – because there are three phases before her – then we talk about these three phases as if they are not there. This is like if you don't put a certain partition or some barrier between the lights, for the lights to stumble upon, then we don't discover light. Let's say the light that enters a certain kind of crack in the room, because there's dust in the room, we see the light hitting it, and then we see this ray of light. But before someone discovers something, there was light but no one discovered it, no one saw it. Or let's say there's a room that is completely sterile, without any air or anything, we can't discover that there's light. We need to maybe spray something in there, and then we will see that there's rays of light, that's how it is in our case. If there's no Malchut that discovers that there's a light before her and that this light came to her and built her for her to feel it, then there's no previous three phases. Without Malchut, there's no first nine because we're talking about it, we can't even talk about the previous nines unless it's through the attainment of Malchut in her factors, that's why we only speak of Malchut.

If there was a restriction in Malchut, then this restriction operates upon the first nine as well, of course, because she wants to restrict the reception of the light, and to restrict the reception of light. Meaning to restrict her attitude towards the light itself and where it comes to, why it comes there. All the actions that cause her desire, she restricts by her desire, which is through the restriction. Hence, just as the light departs from Malchut, from the feeling of Malchut, so it departs also from the recognition in its first nine. They don't exist, there's no light that arrives to me. I don't receive it, I don't recognize it, or know it, that's what actually happens in Malchut. Because she doesn't need to perform any special work on the first nine. The moment the work is done on the will to receive in Malchut, the light from the first nine departs anyway. And the work in the first nine does not need to be, because in the first nine there's no desire that she needs to resist.

Reader: Number 17, headline: There were only the first three phases in the light of the line.

Reading: (14:12) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #17

There were only the first three phases in the light of the line.

17. After the light departed because of the restriction, she drew the light from Ein Sof once more in the form of a line, meaning only a small amount of light, containing only the first three phases of the will to receive, without phase four (see Part 1, Chapter 2, Item 2).‎ According to what we have explained, that there are no vessels of reception whatsoever in the first three phases of the desire, we ‎should therefore ask how can light be received without vessels of reception? After all, these three phases still do not have any form of reception in them, and phase four, the only vessel for reception in the Partzuf, is here only as a line.

M. Laitman: (15:19) If Malchut does not define the light – doesn't limit it or make a calculation between the first nine in herself, and to the extent to which she equalizes with them or not – then there's no limitation and then the light departs as if it comes without boundaries in a free form. Hence, just like there was the expansion of the light before the restriction, there was also the departure of light after the restriction. Whereas, if Malchut is defining her relationship to the first nine, to the qualities of the light within her each time in a desired way, defined way, then it becomes a line. The line is considered the way it can withstand how Malchut measures how capable she is to be equal to the light, to the extent to which she can resemble the first nine. She receives the first nine in their qualities, and builds from herself the lower nine, the nine Sefirot in return called, reflected light, where from her desire to receive, she receives and takes upon herself the forms of the first nine, the relationship of the Bestower upon, towards her. In this manner, she builds in return her relationship of bestowal towards Him, hence, it turns out that Malchut of direct light becomes the Keter of reflected light. Yesod of direct light is the Hochma of the reflected light, and so on and so forth, where the actions that Malchut performs towards the Bestower is where she reflects and copies upon herself precisely the actions of the Bestower and in what intensity she is capable of receiving it in return. This intensity is no more than a thin line in relation to the circle, and the Bestower is willing to give it to her without limitations and she has a force to bestow, unlimitedly. Whereas, the force to repeat this action of bestowal on behalf of Malchut is just a small, narrow pipe, she's capable of doing also out of her round unlimited desire to receive. Then the work of the Creator towards the created being is in the circle, and the work of the created being towards the Creator is in the line.

Reader: 18 Headline explaining the coupling by striking, 18.

Reading: (18:14) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #18

Explaining the coupling by striking.

The thing is that since the restriction is only from the perspective of the emanated being, and not at all from the perspective of the Emanator, the upper light is not at all meticulous about the restriction that the middle point had done. Because of this, it is considered that the upper light descends to phase four, as well, but phase four detains it from appearing within her due to the prior restriction on phase four before that light came. The books call this matter a “coupling by striking” since it is like two objects where one wishes to break through and pass over the fence and the boundary that the other erected, while the other stands firmly against it and prevents it from trespassing. In that state each one strikes the boundary of the other. It can also be compared to two solid matters because the nature of the liquid is that it lets other things permeate and mix with it, and soft matters, too, let other matters permeate them a little and push their upper shell to some extent. However. conversely, with two solid objects, one does not let the other push it from its boundary even a bit. As a result, when two hard objects meet, they strike one another since the encounter itself causes the striking. The same applies to the expansion of the upper light from Ein Sof: Its conduct is to fill phase four, as well, as it is in Ein Sof. For this reason, the light does indeed come down to clothe in phase four, but the force of the restriction of phase four detains it and does not let it descend to her. Consequently, this encounter of the upper light with the force of the restriction is called a “coupling by striking,” meaning that each of them interrupts and detains the passage of the other, because the conduct of the light of Ein Sof is to fill phase four, and the conduct of phase four herself is to reject the upper light, not receive it.

M. Laitman: (21:17) The spiritual and corporeal natures are opposites to one another, hence there is a beating, a striking between them as two contradicting things, why? Things that are contradicted should actually connect, one should make room for the other. After all, the vessel is a consequence of the light and is built in four phases of direct light in order to receive the light, so where is there a contradiction here? The contradiction is not actually between the desire and the light. The light does not strike the desire, it doesn't beat the desire. It enters the desire truly like its wrapping, like within its vessel of reception, there's no problem for the light to enter into the desire. However, if the desire decides that it does not want to receive the light in this natural manner, where they're suitable and adapted to one another ideally. Because the light created the desire and specifically fills all the desires within the desire in all the manners and forms there. But if the desire decides it will not receive the light because it wants to take on the form of the light itself, then there's already a clash. This clash comes, specifically, as the reason for the connection, for the new connection where they connect according to the equivalence of form and not by one filling the other. Where, here, we need to build a new vessel and not to fill the natural desire in the Kli. But rather to fill the desire specifically of the Giver. Meaning, the vessel discovers this new form of the deficiency that wasn't prior to that in creation.

If the light awakens within the vessel this feeling of contradiction, of opposition in the Bestower and the receiver—not in the pleasure and desire, but rather in the Bestower and the receiver—then between them begins the relationship that leads them to restriction, to the striking, and to the creation of new vessels which are completely different to the natural vessels where we have a Host and a guest. And the connection between the guest and the Host are that it comes from the host to the guest. The guest ceases this connection and builds above it a connection in return from him to the host. This means it wants to be the Bestower like the host, and then he discovers inevitably that this is why he needs to receive.

M. Laitman: (25:22) Hence we first correct vessels of bestowal, Galgata ve Enayim, reward and punishment, qualities of Bina, which is actually all the form of the Bestower that the desire to receive wants to take upon itself – the quality of Bina which Malchut wants to clothe with. And then, from wanting to bestow but not having a way to bestow, she discovers that she has to receive and by that bestow to the Host. This is why these actions from the lower one to the upper one are made from the restriction, the first restriction onwards, and are actions that are all through striking between them. Where, not directly, is there a flow of desires and pleasures, rather in an opposite form. Whereas, to the extent in which the created being discovers the attitude that the Creator towards him, he must do this. He wants to perform a restriction and a striking, and only then he performs an act of bestowal in opposition, meaning against the act of bestowal from the host, from the Creator. Therefore, the coupling by striking, that is a consequence of the recognition of the desire in the created being and to the recognition of the abundance that is before him, from the awareness of himself as the receiver in relation to the Creator as a Giver, cannot be in the form of striking if there's no clash between these two forms of relationship, between the pleasure and the desire in its direct natural way, and between the Host and the guest, the Hiver and the receiver, Creator and created being. Where these two relationships, which are in parallel, will be clarified inside the created being, that's when the striking comes, a strike between them – a beating between them. Where, he beats in the direct relationship between pleasure and desire and wants to reach the opposite form of relation in which the Him, the Giver, and the host is the receiver.

Meaning, the striking is in the natural order of the development of pleasures and desires, in raising them to the degree of discovering the relationship of the created being to the Creator. The created being has no other vessels or possibilities to express its relation to the Creator unless it's by stopping receiving and causing this strike between him and the Giver, which is a very harsh matter. They say the first restriction is the harshest of the harsh things. Then he develops a new approach where in the end, he returns to his form of reception like before, after he is certain that by this he has a striking in a direct relationship, and everything is built on its returning, reflected relationship towards the host.

Question (Australia): (29:37) Can a person restrict himself or part of his desires, or is the first coupling by striking when you pass the barrier?

M. Laitman: Also, after the barrier there's no coupling by striking; moreover, not before the barrier. After the barrier, there is no coupling by striking, after the barrier, a person is still in reward and punishment and acquires vessels of bestowal. It's not the coupling of striking, he participates in the striking, he works against his desire in faith above reason, but there's no, there's no coupling here, yet. The coupling can happen only under the condition that the created being receives. There's no other connection between the created being and the Creator unless it is by the created being receiving. Either it receives from the Creator for himself, or he receives from the Creator in order to bestow to Him in return. Just like a child receives from his mother, it's like one receiving from the other, it doesn't matter with what intention one receives. This speaks of the connection that moves from one to the other; whereas in the correction of the qualities of bestowal, we don't yet have any such relationship of coupling. There's only the striking.

Reader: 19, Explaining the reflected light.

Reading: (31:34) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #19

Explaining reflected light.

A new light was born and emerged by the above-mentioned encounter and striking that was done in phase four. Like sunlight on a mirror, meaning on a glass that is painted on the other side, the lines of the sun cannot pass through the mirror because of the paint on the other side. Consequently, the lines of the sun return backwards and produce there a glitter of light. Similarly, when the upper light meets the force of the restriction in phase four, which is called a screen, that screen returns it to its root. However, it is not a matter of concealment, but on the contrary, the return of the upper light from phase four upward is regarded as a new and special light that mounts the upper light, clothes it, and holds it within. Because of this, it is regarded as a vessel that receives the upper light.

M. Laitman: (33:14) By the created being receiving from the Creator, the action of the Creator upon the created being isn't revealed, precisely. What's revealed is the pleasure that he has from it but the action itself is not revealed. This is like a child who receives from his mother and enjoys, and he has a relationship to the pleasures. He can't have a relationship to his mother because he doesn't understand what she's doing in order to give him this pleasure or bring him this pleasure. So, it's not the bestower that has a relationship but only to the pleasure itself. He can taste in these pleasures wonderful different kinds of pleasures, but it's only the pleasure and not to the giver of the pleasure. In this, what's missing in the pleasure is a very important component, what we call the superior or the upper component. Where we say that there's only the light of Nefesh there and not NRNHY. Whereas then, the created being who begins to investigate who he's receiving from, what the relationship of the Bestower towards him is, how the Bestower built him, with what intention, and what he did in him to feel this pleasure, where he begins to study the actions of the Bestower. To study these actions of the bestower, he needs to resemble those actions in order to understand them. This understanding of this attainment of the Bestower brings the created being a great addition to the pleasure. Because it's one thing to receive and enjoy, it's another thing to enjoy who you receive from, where this Giver is a billion times, a billion degrees greater than you.

If we only receive the illumination and enjoy it alone, disconnected from the receiver, that's called an animalistic or beastly pleasure, bodily, corporeal pleasure, where the pleasure is important to me and not the giver of it. I don't know him, I can't recognize him whatsoever, in truth. Whereas if I want to get to know the giver of this pleasure, then I get to appeal to him, to understand him, to reach his attainment, his degree, and I must be at his height to recognize who I'm receiving from. Not like a little child from a great man; he can't appreciate, only if he reaches that degree of greatness, he can appreciate who he's receiving from. Meaning, the created being must grow from its zero point to the point of infinity of Ein Sof, and keep those two points in order to truly recognize the Giver. Then the addition of the greatness of the Giver to that small light he receives from, actually gives the person NRNHY, where the entire NRNHY that we discover comes upon the greatness of the Creator. Upon His degree, His level, compared to our level of who we're receiving from, not what we receive. This is why, And to do good to His created beings, to begin with, it is really this matter that a person must reach the recognition of the Creator, it's rooted there, He cannot receive the greatness of these pleasures that the Creator wants to give because in nature, the desire to receive as much as it is filled, will not be able to fill itself more than a small spark—what we call a thin candle. All the rest of the lights above Nefesh of Nefesh in us come at the expense of the recognition of the greatness of the Giver, from that.

Hence, all our actions are, From Your actions we know You, where we must recognize the Creator. Hence, the whole wisdom is the revelation of the Creator to the created being in this world, what is in this world? The created being who stands on the low edge of the ladder and discovers gradually the upper edge, and the gap between these two ends is actually his vessel, the addition to the spark, to the point of the heart, to that thin candle which brings him the NRNHY.

Reader: Number 20. The reflected light becomes a vessel of reception, instead of phase four. 20.

Reading: (38:43) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #20

The reflected light becomes a vessel of reception instead of phase four.

Know that there are no other vessels of reception in the Rosh of every Partzuf, other than the above reflected light. The entire force of reception in this reflected light comes because it is born and emerges from the striking that is done in phase four. Because it is a consequence of phase four, it becomes a vessel of reception like it. This matter will be explained in full in Part 3, for this is its place.

M. Laitman: (39:37) He doesn't want to explain to us right now exactly what happens to us with the reflected light and how it becomes a vessel of reception for the direct light. But we can say one thing: we don't know what reflected light is to begin with, there is no such thing in reality, we don't receive it from above. But from a person discovering, after the restriction, the Creator's attitude towards him called, direct light, from that he builds from himself the new vessels of reception called, reflected light. Meaning, there cannot be the quality of bestowal on the created being unless he receives it, learns it, copies it from the Creator. Therefore, altogether, the wisdom of Kabbalah is the form of wisdom – the wisdom formed as how to make forms of bestowing upon the desire to receive. If a person wants to make this, as he's learning these forms, so to our point, we later learn that this is the AHP of Ima, the descent from the degree of Bina to ZON, where the upper one teaches the lower one in what way it needs to build his reflected light, his vessels of reception. We, too, as we speak even about degrees of our concealment, we don't precisely understand what forms darkness has, which we discover. To being helpless, to being lacking desire, etc., but upon all those forms, even though we can't, because of the concealment, see them, we overcome them, then we also acquire forms of bestowal in these forms of overcoming even though we don't recognize them of what those forms are, but they're incorporated in us. We can already, after the connection between them, the collection of them, as it's written, A penny and another penny add up to a great sum, we truly come to building these forms consciously, in our forms of bestowal, in our aware manner. So, all their actions are actually to recognize the forms of the bestower to us in building this form similar to it. That's why a person, an Adam , is called resembling the Creator. All these forms are just making us resemble the bestower, and all this world, all this work is called a screen, reflected light, and the coupling by striking.

Reader: 21, Reflected light was the vessel of reception in the line.

Reading: (42:54) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #21

Reflected light was the vessel of reception in the line.

Now you can understand what we asked above: “How can the upper light expand only in three phases, while there are no vessels of reception in these three phases?” From the above explanation you can thoroughly understand that now, the reception of that light also stems only from phase four. However, in the vessels of reception of the reflected light that rises from the coupling by striking in phase four, that reflected light is regarded as a vessel of reception in the line that is extended from Ein Sof into the space, and it is exactly like phase four herself, who is the phase of reception in Ein Sof. Thus, now, ‎after the restriction that was missing in phase four, the reflected light that is born by the screen in her comes instead of her.

M. Laitman: (44:10) This means that certainly phase four extends to become a vessel of reception because this matter of desire to receive without it, there's nothing we can do. So what are we talking about, we're talking about the condition that phase four continues to work with, within this intention of bestowal and return from the receiver to the Giver. In such a way she works, and specifically by her coarseness the reflected light is built. Because if not, phase four with her coarseness, by what will there be a striking and how will the created being be able to make his form return to the Creator? Without coarseness, there's no created being, to the extent of coarseness, the created being is also greater. Meaning, the work is to keep this coarseness on one hand and not to erase it; and on the other hand, take on all the forms of bestowal that we can join our coarseness to and then in the connection between them, we build the reflected light.

Reader: 22, Headline, the vessels of the ten Sefirot of the Rosh are but roots for the vessels.

Reading: (45:29) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #22

The vessels of the ten Sefirot of the Rosh are but roots for the vessels.

It has already been thoroughly clarified that although there are four phases in the will to receive, not all of the phases are regarded as vessels of reception, but only phase four. We have also learned that the vessels of the reception of that line, which is extended from Ein Sof into the space after the restriction, is the reflected light that rises from the screen in phase four. Because it is born from phase four, she makes it suitable to be a vessel of reception. It will be explained that this reflected light does not complete its qualification of becoming a vessel for reception before it expands from its screen downward, too. Consequently, the screen expands once more into four degrees, up to phase four, and these are the real vessels of the ‎above-mentioned line. Conversely, the first four phases that were emanated by the power of the coupling by striking from the screen upward to the root, are regarded as only roots of the vessels since the force of the screen cannot ascend with that reflected light from its place upward. Hence, there is only light there, without any coarseness of the screen. For this reason, these are not real vessels, but only roots for ‎the vessels. Afterwards, when this reflected light expands downward from the place of the screen, it leads the coarseness of the screen with it, as well, and becomes real vessels.

M. Laitman: (47:46) Meaning, only through the coarseness there is the power for the intention of a person to build his relation in return to the Bestower. Hence, Anyone who is greater than his friend, his inclination is greater than him. The greater the coarseness, the screen reaches this reflected light, the refinement, the greater line, a line of bestowal from the created being to the Creator, and by that, they equalize. Such that the ten Sefirot of direct light are always revealed in the ten Sefirot of reflected light. Meaning, the reflected light is the vessel, which only in it the created being can discover the Creator's attitude towards the created being, and that's where the Creator Himself is revealed.

Reader: Chapter 3 explains the self and the substance in the vessels: A detailed explanation of the four phases of the desire.

Reading: (48:48) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #23

Chapter Three

Explains the self and the substance in the vessels, and contains two issues: 1. Three fundamental ‎phases in the vessels: a. the self of the substance in them, b. the force of restriction in them, c. the screen in them. 2. There are two phases in the substance of the vessels itself: a. Malchut of the upper one that became the first substance in the lower one, b. the light that is extended into that first substance is regarded as the lower one itself.

A detailed explanation of the four phases of the desire.

Item 23: Now there opens before us a way to understand our previous question about the order of the Sefirot of straightness, in which the coarser is higher and more important. This is opposite from ‎common sense, since according to common sense, the more refined vessel should clothe the higher and more important light, and the coarse vessel should clothe a lower and lesser light. You can understand this from the aforementioned, but we should first elaborate on the meaning of the four phases in the desire, which are the vessels of the ten Sefirot called Hochma, Bina, Zeir Anpin (which consists of six Sefirot HGT NHY), and Malchut, and their root, called Keter, which need an elaborate explanation.

M. Laitman: (50:07) Meaning, he wants to explain to us how precisely phase four is made of all the previous desires; where she gets such a great desire from and in the ability to know the Emanator – from the desire to receive, how can I know the Bestower? This is completely something that seemingly has no relation to the other. From me enjoying in my desire to receive, which is a desire to enjoy, how can it be that I suddenly can discover in my desire to receive for pleasure also forms of bestowal, which is a completely different nature and is not associated whatsoever to this line of relationship between pleasure and desire? How can the desire be the foundation to clarifying the relationship that is different in parallel between the Bestower and the receiver? It's what I have in my belly where I feel the flavors, that I suddenly can come through it to knowing the Giver.

Reader: 24, Three discernments, the substance of the vessel, the force of restriction in the vessel, the screen in it, 24.

Reading: (51:31) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #24

Three discernments: the substance of the vessel, the force of restriction in the vessel, the screen in it.

There are three fundamental phases in these vessels: The first is the substance of the vessel itself. The second is the force of restriction in it, meaning the retirement from the great will to receive, through its own voluntary choice, and not because of the ‎control of the upper one on it. The third is the screen in it, meaning the retirement from the great will to receive by the control of the upper one on it. This is compulsory retirement, not of one’s own choice. We will explain them one at a time.

M. Laitman: (52:28) Meaning, these three phases, the matter of the vessel, the force of restriction in the vessel and the screen need to be as one. Each one of them needs to clarify itself and to see how they work together.

Reader: Headline for 25: The four degrees of the will to receive are the substance of the vessel.

Reading: (52:45) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #25

The four degrees of the will to receive are the substance of the vessel.

You already know that the substance of every vessel consists of four degrees of the will to receive, one below the other. The upper one is the reason and the cause of the emergence of its lower one. The root is the cause of the emergence of the desire in phase one; phase one is the cause for the emergence of the desire of phase two; phase two is the cause for the emergence of the desire of phase three; and phase three is the cause for the emergence of the desire of phase four. This mandatory cascading of cause and consequence has already been thoroughly clarified in Part One (Inner Light, Chapter 1, Item 50, study it there well for I wish to avoid the repetition of that long text unnecessarily. However, you should thoroughly repeat the matters brought there for I rely on them in the continuation of my henceforth explanation).

Reader: 26, Two discernments in each phase. What it has from its upper one, what it has from its own essence.

Reading: (54:06) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #26

Two discernments in each phase: what it has from its upper one, what it has from its own essence.

We should note that there are two discernments in each of these four phases: The first is the amount of substance that came to it by its own reason. The second is the amount of substance in its own essence, which is activated by the light that is clothed in it. It is known that the desire in a degree is called by the name of the Malchut of that degree. Even where no recognition of a vessel is discerned, meaning in Ein Sof, we still call the desire there by the name Malchut of Ein Sof, as is known about “He is one and His name is one,” where “name” is an appellation of the Sefira Malchut, and “His name” is “desire” in Gematria.

Reader: 27, Malchut of Keter descended and became the substance in the Sefira Hochma.

Reading: (55:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #27

Malchut of Keter descended and became the substance in the Sefira Hochma.

Now we shall explain the two discernments we should make in each of the four phases: The root of each degree, which is the discernment of the instilling of the light of Ein Sof on it, is called the Keter of that degree. It is known that in the upper light, there is only the will to bestow and to do good to others, meaning to the entire reality that exists in the worlds He has created. However, ‎there is nothing in Him of the will to receive, as it is written at length in Inner Observation, Part 1. Malchut of Keter is the cause of phase one, since the desire in the upper one becomes a must, and mandatory in what is below it. Thus, the will to do good and bestow, which is Malchut of Keter, became the will to receive in phase one, which is called Hochma. It is regarded as though Malchut of Keter herself came down and clothed, and became the will to receive of phase one, meaning its actual substance. It is so because the desire in phase one is the substance in that phase, and the upper light, called Haya, is clothed in that substance. Hence, it is considered that Malchut of Keter became the substance of the Sefira called Hochma. This is the first discernment that should be made in the substance of phase one.

Reader: 28, After the appearance of the light of Hochma, the vessel of Hochma itself emerged.

Reading: (57:39) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #28

After the appearance of the light of Hochma, the vessel of Hochma itself emerged.

The second discernment is that after the upper light, called Haya, expanded inside Malchut of Keter, which is the aforementioned substance of Hochma, Malchut of Keter received the real substance of phase one. This means that although Malchut of Keter, namely the will to bestow that is included in the upper light, became a will to receive and the first substance of phase one, it was sufficient only to be a root for phase one, meaning for this will to receive to draw the upper light into it. We can denominate it as the first substance of the Sefira Hochma, for it is still regarded as Emanator and Keter. It shifts from being Emanator and Keter into being an emanated being and Hochma, called phase one, only after the aforementioned will to receive drew into it the light of Haya that is attributed to it. Then, it stops being regarded as Emanator and is regarded as an ‎emanated being or Hochma. Study it well and you will not miss the goal. Now you have learned the two discernments in the substance of the vessel called Hochma: The first is called Malchut of the upper one, meaning before she drew her light, and the second is called the vessel of Hochma itself, namely Malchut of Hochma, since the vessel is always called Malchut.

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Reader: A lesson with many discernments. We now in the Ten will share what we heard and what we were impressed by in the lesson.

Song: (01:26:47)

קבלה מדיה

קבלה מדיה

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

להשתדל לעשות טוב

להשתדל לעשות טוב

להשתדל לעשות טוב

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

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

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