The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: September 14, 2026
Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #4
Reader: Good morning, everybody. We are starting a TES lesson, a special lesson to draw the light. So let’s start from guidance from the first part of the lesson. Rabbi Hizkiya says, You cannot reach the degree of peace, even righteous of faith, without going through this state, called “the nights of the heart,” where the body resists and doesn't want anything and isn't truly in an argument and rejects everything, doesn't agree with everything because he sees that he's trying to be corrected, forced. But if a person keeps going and keeps going in a way that he invites a light that reforms upon him, so he fights those “nights of the heart” and can break the heart, that's called “happiness is for the broken-hearted.” Then he is rewarded. The Torah fills his broken heart and corrects it. And then he reaches beyond that, breaking to correcting himself and reaches wholeness.
So we have a great opportunity now to study TES, the writings of Kabbalah, and draw the reforming light in our maximum possible way. So as a group effort of all the friends around the world, let's do it now together. So we are studying, "Study of the Ten Sefirot," part two, we're going to start reading in the words of the ARI first, then in the recorded part, we're going to start learning from "Inner Light" number four. So now we're going to read number six from the ARI, then in the recorded part, it will be "Inner Light" number four. So let's start.
Reading: (02:13) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #6 - Twice
The line connects all the circles together.
6. What connects all the circles together (3) is that thin line that expands from Ein Sof and passes (4) and descends (5) and is extended (6) from circle to circle until the very last one of them (7). The light and the abundance that each of them needs is extended through that line.
Reader: Again.
Reading: (02:54) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #6
Student: So recorded part, we're continuing from item four, "Inner Light."
Reader: "Study of the Ten Sefirot," part two, a small letter four, "Inner Light," relating to the words “and passes.”
Reading: (03:45) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #4
4. And passes: The line, which is an illumination of straightness, seemingly breaks through the tops of the circles, passes through the circles, descending and extending downward to the Sium, meaning to the middle point. However, this is certainly not about a place and an area. To understand this, we must know that there is no appearance of light in the worlds, both the upper ones and the lower ones, that is not extended from Ein Sof above the restriction. It must cascade and pass through all the degrees and worlds between that world, where the receiver of the revelation of that light is in, and Ein Sof above the restriction.
You already know that there is no absence in the spiritual. Thus, it is impossible to say that that appearance, meaning the renewed light that cascades down through the degrees, becomes absent in the first degree when it comes to the next, and becomes absent in the second when it comes to the third, as corporeal objects do when they move from place to place. This is utterly impossible in the spiritual since there is no absence in it. Instead, it necessarily stays in each degree as it passes through it. Moving to the next degree is like lighting one candle from another, where the first is not lessened whatsoever. Thus, the appearance of the light that comes to a certain degree in the world of Assiya, is first given to all the degrees in the worlds between Ein Sof above the restriction and the receiver that is in the world of Assiya.
M. Laitman: (06:01) Is this clear? Let's say one is in a certain field, a magnetic field, an electric field, doesn't matter what forces there are from all the forces that we can identify or don't identify, we know about, we don't yet know. And I discover, here and there in all kinds of places in this field is quality, yes? So also before that, there's the light that fills all of reality. Also after I check, but everything depends on my vessel. How by it, by this Kli, I discover the light everywhere that I can reveal. And when I do reveal, I reveal in that place what comes to that place from the source, from Ein Sof, we'll say. Meaning, if I discover the light and I'm in some place in the world of Yetzira, let's say, Netzach of Yetzira, so when I reveal, I reveal that quality of this field of light in that place according to my Kli. And I also reveal it by the light going through all the degrees until this place, from Ein Sof to this place. That's clear. And the revelation is for me to see the light in this place according to equivalence of form. Meaning, the vessel determines the revelation of the light there.
Reading: (07:47) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #4
It turns out that the illumination of the straight line must pass through the vessels of circles because the vessels of circles preceded the line, for the vessels of the circles came out immediately with the restriction. However, the vessels of straightness came out later, with the line, which is why this illumination that passes between them never leaves there, as it is written, “There is no absence in the spiritual.”
You should also know that regarding the cascading of the light from place to place, there are two manners of remaining in the places of the passing: The first is “permanent stay.” This means that it mingles and connects with the light that is already in the degree, and they unite into one, as though they had always been one. And there is a second manner, which is only a “passing stay,” meaning that it does not mingle and unite with the light of that place into one thing, but exists there as a phase of its own. The ARI tells us that the light of the line that passes through the degrees of the circles is not from the manner of “permanent stay,” but from the manner of “passing stay,” indicating that it does not mingle with the light of the circles into one phase, but is there as a phase of its own. This is the meaning of the ARI’s precision regarding the word “passes.”
M. Laitman: (09:43) Whereas when the light goes through the line, it changes it because the line is the screen, the intentions that change the light, and then we say that the light passes, truly a line, and changes. Whereas when it goes through the circles, it doesn't change. The circles don't impact the light, they receive it passively. The circles are the vessels from Ein Sof that were restricted, who don't receive on their own, do not draw, or there's nothing that they do because of the first restriction prohibits working with desires, the vessels of desire to receive. And the vessels of circles are vessels of the desire to receive, but there's a restriction, they're empty. So how can you fill them? To the extent in which you have a line, you can fill them, fill those desires. Clear? That's why through the circles, the light passes, and through the line, it truly flows through and receives the form of the light.
Question (Petah Tikva Center): (10:56) How do you know when he's talking about the light? It goes, it doesn't, it's what the vessel reveals.
M. Laitman: The phenomena that the Kli discovers the light with, right? So it goes through the circles, in the circle, it doesn't impact the light. When the light goes through the circles, it has the form of a line. So in the circles, it expands.
Student: So in the circles, it was light of Nefesh, and now it's the light of Ruach. So there's a difference.
M. Laitman: In truth, the light of circles is always called the light of Nefesh, because it comes without the participation from the side of the vessels. We didn't learn that yet, I don't remember, but the light of circles is always called the light of Nefesh. The light in the line is called… it's just to show us that there's always… there's no drawing and work on behalf of us to work in the circles, and that's why in the line it's called Ruach, where it's the participation, the collaboration with the receiver, with the screen, etc. But of course, NRNHY in circles and in straightness expands NRNHY, but only the form of reception is called either Nefesh or Ruach. What else?
Question (Petah Tikva Center): (12:15) So the light was there, departed, and now it comes back, so it's a different state already. How can they say it doesn't change?
M. Laitman: Altogether, we learn how that vessel of Ein Sof that was all circles, after the first restriction, takes upon itself in every vessel it's capable of, a screen, and begins to fill himself by the screen. So the measure of the filling of the vessel by the screen is now called line. What do we fill? We fill the vessels of circles. When the vessels of circles will all be filled by the line 100%, there will be the final correction. What feeling do we have in the vessels of circles? A feeling of lack. But a lack not in which there's lacking adhesion, but rather vessels of circles are vessels before the restriction. They just feel the lack of filling. What does the line add for them? The line adds for them a completely different kind of filling, a filling from to bestow and not from receiving. So in this, we have phase three in Ein Sof. Yes, that's what the line does. It eventually reaches phase three. There's one, two, and three, the three states, yes? So it leads Ein Sof to the third stage, where the vessels of circles will be filled as it was before the restriction. But do they have a deficiency for this? No, because the light that the line brings them is not a light that they draw. This is only when the line uses the circles in order to draw this light according to the screen. Without circles, there's nothing to fill. You can't work without circles. Where do we constantly discover this deficiency from? From our circles, from our vessels of circles. And then we turn to our intentions, the Creator, Gadlut, right line, and so on. And then we start to work with these vessels.
Question (Petah Tikva Center): (15:13) When he says “line,” he said that it remained permanent, meaning that it connects with the light and the degree and they unite as one, that they were always one thing. So that's what I'm asking about. And when do they become one?
M. Laitman: It can never be the way you think now. One is according to the intention, according to the goal, according to its purpose. It can't be that one and always individual vessels remain, pipelines that connect between those connections to different vessels of circles, where each with its piece of pipeline there, it feels there only the intention is one. That is called vessels, the intentions after the first restriction, are called vessels. And these desires of straightness are not called vessels.
Student: After the first restriction the intention changes. What does it mean that they unite? They are always one thing, because the intention is now only through working with the screen.
M. Laitman (Source Text/Commentary): (16:47) I don't know. I need to read. Now, if you told me which line, that's not enough.
You should know that the cascading of the light from place to place, there are two ways of remaining in this passing. The first one is remaining in permanence, where it intermingles and connects with the light that is there in the degree where they're united to one, where they're always similar and always have been one thing. And the second kind is where it remains and passes, meaning it mixes there and unites in the matter of the light there to one thing, only that it's there in a specifically unique way for herself. And this is where the ARI tells us that that light that passes through the degrees of the circles is not from the matter of permanent stay, but from the matter of passing state, because it's a pipeline, it passes and that's it.
He's telling you how this line, like in the drawing, goes through the circles. So there's lights within the vessels, and there's a light that goes through the line. Just like I said, like the Jordan river that goes through the Sea of Galilee, to teach us that it doesn't intermingle with the circles as one Kli, but rather are distinguished there. And this is where the ARI tells us about passing. What does it mean, passing? Our passing state indicates that it does not mingle with the light of the circles into one phase, because the light is there, the line stabilized the light that was in it, and now even though the light entered the desires of the circles, it nevertheless comes clothed on the reflected light. Hence its stays, it remains. And if it's not one, then it's two.
Question (Moscow): (18:47) Is the line built from below upward or from above downward?
M. Laitman: We're talking about a line that was created from above down from Ein Sof. We are talking about the cascading down from Ein Sof, from above down, and what we do from below upwards is the three lines, because we connect the desire with the intention to one, to the middle line.
Reading: (19:29) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #4
The reason for this is that the light in the line comes before the light in the circles, since the circles receive their lights only from the light of the line. For this reason, the light of the line is far more important than the light of the circles, and therefore does not mingle with the light of circles. The light of the line is called the light of Ruach, and the light of the circles is called the light of Nefesh.
5. And descends: Any expansion of the upper light to the emanated being is regarded as a descent. It means that as it expands, it also becomes coarser. You already know that the more refined is regarded as above, and the coarser is regarded as below. Because the light becomes coarser as it expands, it also descends from above downward.
The reason for the increased coarseness that the light gains because of its expansion is that it expands by the order of the four phases: It begins with phase one until it comes and strikes the screen in phase four. It grows coarser since phase one is the most refined, then phase two, and so on until phase four, the coarsest of all (Part One, Chapter One, Item 50).
M. Laitman: Yes.
Reader: "Inner Light," item 6, relating to the words…
Reading: (21:17) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #6
6. And is extended from circle to circle: The illumination of straightness is expressed by the word “is extended” and the illumination of circles by the words “becomes round” (Item 90).
Reader: "Inner Light," item 7, relating to the words…
M. Laitman: (21:43) He is giving us definitions, yes. It extends, it rounded up, it's extended, it becomes round, light of Nefesh, etc.
Reader: Item 7, relating to the words “until the end and completion of all of them.”
Reading: (21:56) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #7
7. Until the very last one of them: Meaning phase four in the circles, which is called the “middle point.” It is also called “the material sphere in this world.” The phase of Atzilut in the world of Adam Kadmon expanded first to this world, but after the second restriction was done, which is called the world of Nekudim, the Sium of Atzilut of Adam Kadmon rose to the point of the next world, whose place is considered to be above the world of Beria, as will be explained in its place.
Reader: Item 7, the words of the ARI.
Reading: (22:55) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #7 - Twice
Each world and each Sefira consists of ten inner Sefirot, and of inner of inner ones indefinitely. The Sefirot of the circles envelop each other like onionskins.
7. Each and every world has ten inner Sefirot in it. Each and every inner Sefira in each and every world consists of ten inner of inner Sefirot (8). They are like onionskins, one within the other (9), as in pictures of wheels, as mentioned in geometry books.
Reader: Again, item 7.
Re-Reading: (23:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light #7
M. Laitman: Any questions?
Question (USA): (24:33) On one hand, we say that the circles are seen through the line. On the other hand, we say that the circles are GAR and Rosh. How could that be?
M. Laitman: No, the circles are not GAR and Rosh in the manner that they decide and draw like the head, the Rosh of the Partzuf. But rather, we're talking about circles, which are the GAR, because they are and always before the first restriction. Whereas this line, VAK, is because it only is a line that attracts, that draws, and the head of the line is deciding. There's the Rosh of a line called GAR. There's a little confusion in definitions here. GAR, the upper three, is called Rosh. VAK is called Guf. This is in the line, in the Partzuf, yes? Now, the circles are here, the ten Sefirot of circles, opposing the ten Sefirot against the GAR, the upper three, which is the ten Sefirot of circles. And that's why they're called GAR, upper three. And then here, we also have GAR in the next Partzuf, and VAK of the next Partzuf, and we have the Sefirot of circles. And they always belong to the Guf of the Partzuf. That's why they're called GAR, and no more than that. And what's in them is only filled by the line.