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

Daily Morning Lesson: August 11, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light. #70.

Reader: Alright, so we'll continue with the lesson we were learning from yesterday, and today that brings up the most important subject. A short excerpt from the lesson is 30 minutes to 20, 20 to 30 minutes. He talks about the most important thing for us, which is the intention; the general topic is the intention, how to acquire the intention, how to work with the intention, what the intention is and how important it is. But before we begin, let's read what we learned yesterday from the words of the ARI and Baal HaSulam until we come to the point from which we start the lesson today, and then we'll go on from there.

Reader 2: Yes, so in order to have the context, we are going to read in, The Study of the Ten Sefirot, Part 1, Chapter 1, Item Number 4, in the words of the ARI. First we'll read the ARI’s words, and then we'll read, The Inner Light, 90.

Reading: (01:22)

The space that remained after the restriction was round.

4. Then there remained a vacant place ₍₈₀₎, air, and an empty space, from the very middle point. And that restriction was even around that middle, empty point ₍₉₀₎, in a way that the place of that space was round on all its sides, completely even ₍₁₀₀₎. It was not in the shape of a square, with a perpendicular angle, for Ein Sof, too, had restricted Himself like a circle, even on all sides.

Inner Light

80. A vacant place, air, and an empty space‎: Has already been explained in Items 4 and 5.

90. That restriction was even: Meaning without distinction of great or small degrees. We could ask, that since the disparity of form in the middle point had already been revealed by the departure of the light from it, consequently, the smaller measures were necessarily recognized, as well, one smaller than the other. To the extent of the disparity of form within the prior three degrees, where phase three, for example, is more refined than the middle point because the measure of her will to receive is less than in phase four. Similarly, phase two is more refined than phase three because her measure of desire is smaller than phase three, and phase one is the most refined of all, for she has the least will to receive, which is why her disparity of form is not as evident as in them.

Thus, there is a differentiation of great and small in the degrees. Hence, why does the ARI say that the restriction was even around that point? The answer is that the restriction did not make the middle point into a Sof [end/conclusion]. In other words, if the light had departed from the point because of the disparity of form in it, it would certainly become a Sof because of it, meaning the lowest degree, of which there is none that are lower. Then we would also regard the three preceding phases as more important than the middle point, as one above the other. However, it was not so, for the restriction did not occur due to the disparity of form in the point. This cannot be, for we are still dealing with Malchut of Ein Sof, in which there is no disparity of form between it and the light, as they are both in simple unity, meaning He and His name are one. Rather, the restriction occurred only because His simple desire was to create the worlds, etc. (see Item 40). This means that He yearned for that equivalence of form which is destined to be revealed by the creation of the worlds, meaning the form of reception in order to bestow contentment to the Maker.

There is a great virtue in that: On the one hand, it is complete bestowal, because the desire is only to bestow contentment upon the Maker and not at all for one’s own needs. That makes the form completely equal to the upper light of the Emanator, and in complete adhesion with Him. On the other hand, it is possible to deepen and increase his vessels of reception indefinitely and eternally, since now the form of reception does not create any disparity of form, as it comes from the desire to bestow.

Reader: So now let's keep going and see how the Rav explains Item 80.

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Reader: The sides of the middle point for discernment are called the four sides. And the Rav tells us that even though the restriction existed only in the middle point, which is phase four, in any case the light departed all those sides, because there's no bit in the spiritual. Therefore, it departs from the three discernments as well.

M. Laitman: (07:36) It's the law of nature, the law of the light and of the vessel, the relation between them, that even though it's brought to us as a law, but we can research it and understand. There's no such thing that we can't research, if it's in our attainment, in our vessels, you don't research what's beyond you. Let's say a form that is abstract from matter, disconnected, and the essence. But if it's a law that happens in nature, so why can't we research it? We can, so, what does it mean that there's no bit in spirituality? No bit in spirituality, that Malchut is the vessel of feeling, the vessel of understanding, the mind and heart are in Malchut. There cannot be any kind of created being, or perception, or existence, or quality that we can point at and say that it's there, if not for Malchut. Something that we can point at and say this, that means phase four in any kind of states. We don't recognize phases before phase four unless we reach phase four, and from phase four we recognize that there were three phases before – the first nine – because they are entirely light. And only in phase four is felt in it, the light is felt in it, the first nine, or the previous three phases. That's why from here comes a law that there's no bit in spirituality. It's either 10 or nothing; not 9, not 11.

So, it turns out that if there's a restriction in phase four, the light won't be departed completely. How can it be, how couldn't it? So where would it be, in the first nine? I don't know if it's there or not. Who could say it if phase four restricted from its feeling? It doesn't feel anymore, the first nine aren't felt, the first nine are, they bring the light to the vessel, they are vessels. They're called vessels only after phase for a sense to them, receives from them, wants to grab their qualities and work with them.

M. Laitman: (10:23) And before that, when we speak about the four phases of direct light, even when we say Keter, Keter, Hochma, Bina, Zeir Anpin, and Malchut, we don't speak about them as Sefirot. It will be Sefirot later, we're speaking about them as phases, or discernments, root, one, two, three, four – phases or discernments only. And in phase four, the discernment is that it is a vessel and all of this, this is the light. That's why if phase four restricts itself so it doesn't feel the light, it can't say if there's light here or not, towards herself, no. And we're only speaking of what's inside her, that's called, there's no bit in spirituality. Either there's a tenth Sefira or not; if it exists, there's a created being. If not, so don't say there's any nine Sefirot before. Who can testify about it? Because we're speaking about Kabbalists who research reality, if they said something, they said it from within Malchut, what exists. That's why from this sensation only, they can say: we have felt from the tenth Sefira that there are previous nine Sefirot or not, five Sefirot, a thousand, doesn't matter. It's through the tenth Sefira, through Malchut always, that's why, if we're speaking about Malchut, there are always for sure three phases that came before. If there isn't Malchut, there are no phases before. So, after the restriction, we say the light departed from all the previous phases, why? When the Malchut comes and feels something different, she'll also feel those first nine or the first three phases in a different way. When do we speak about the Sefirot?

So this is all phases, Behinot. When do we say Sefirot? We speak about phases when Malchut, after the restriction, ascends to the first nine, to each and every Sefira, and says, I will determine how much every Sefira will bestow to me, that I want to resemble every Sefira—Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut, it doesn't matter, I want to resemble them. I raise my desire to every Sefira, I want to check what it is. What is Hesed, what is Gevura, what is Tifferet? The will to receive that is incorporated in every quality from the first nine of the Creator. It's the qualities of the Creator. Merciful, and giving, and so on, all kinds of relations of itself to Malchut. When she wants to resemble them, she raises her desire, her coarseness to resemble; and then this coarseness starts illuminating. Like if I put a piece of paper on the path of the light, and the light that bumps into the paper, I can see that it's white. I can see the light, I reveal the light. If I let the beam of light enter a room and there's dust in the room, so I can see that a beam of light entered because it bumps into the coarseness, into the vessel, otherwise, the light, you can't recognize it. So Malchut, when it raises its desire to the qualities of the Creator, recognizes them, then they're called Sefirot, from the word Sappir, from illuminating. Who's illuminating? The Malchut that ascended, the coarseness that ascended. The light can't shine, just like you can't see light if it doesn't bump into anything. So, it can't illuminate, it only illuminates when it bumps into something. Then according to the equivalence of form, the vessel illuminates, that's why we say that the light illuminates. It's not the light that is illuminating, it's the quality of the light illuminating in the vessel. That's the difference between phases and Sefirot, and there's no bit in spirituality.

Question (Petah Tikva Center): (15:37) What exactly is the discernment that caused Malchut to feel opposite to the light?

M. Laitman: We didn't learn that, but I think about the restriction, that it's ahead of us. If not, we'll go to it.

Student: What's the difference between revelation and attainment? You talked about two things, revelation and attainment, what's the difference?

M. Laitman: Now I didn't mention it.

Student: Not now. You talked, I think, about how there's a connection between the particular end of correction and the general.

M. Laitman: No, no, no. Keep going.

Reader: Okay, we will go to item four in the words of the ARI. Item Four from the words of the ARI.

Reading: (16:26) Item 4 - Read 3 times

The space that remained after the restriction was round.

4. Then there remained a vacant place ₍₈₀₎, air, and an empty space, from the very middle point. And that restriction was even around that middle, empty point ₍₉₀₎, in a way that the place of that space was round on all its sides, completely even ₍₁₀₀₎. It was not in the shape of a square, with a perpendicular angle, for Ein Sof, too, had restricted Himself like a circle, even on all sides.

Reading: (17:10)

Inner Light

80. A vacant place, air, and an empty space‎: Has already been explained in Items 4 and 5.

Question (Petah Tikva Center): We're learning about stages which precede, which — we're talking about states where Adam HaRishon wasn't even created yet.

M. Laitman:Now we're learning how the light that created the created being, phase four, through its bestowal on the point of existence from absence. He keeps bestowing on that point. He brought it to be phase four. Now He brings it to a feeling of restriction; that she wants to restrict herself, not to feel the world of Ein Sof, because it's intolerable. Because she feels as much as she is opposite from the light, from the Bestower, from the Creator. And He keeps working on her, keeps bestowing upon her, or in other words, phase four, Malchut, reveals more and more what the relation between her and the light is. And every time a deeper revelation that is more clear in feeling and attainment, in mind and heart, brings her to all kinds of actions, internal actions. It's the matter of feeling, nothing happens here except the inspiration of that Malchut that turns herself around, closes herself, opens herself. And according to the feelings that awaken in her from the light that constantly awakens more and more. It's like when we develop a photo — well, today you don't do it anymore — but in some chemical liquid, or everything that gets clarified. Also in Malchut, the quality of the light gets clarified compared to her own, there's nothing more than the light working on the existence from absence. The light is existence from existence, the Giver, and existence from absence is the receiver, no more than that. The light works on her, on what it created, just like that, the beam of light works on that point, a point of existence from absence, no more than that. And this point, what does it feel from the action of the light? This is existence from absence, and this is existence from existence, there's nothing else but that, nothing. Anything that happens afterwards is in existence from absence, inside. Except for this action, there's nothing, that's why we call this action the action of the Creator. That He did something that wasn't there before – this point, existence from absence, it's the action of the Creator – except for this, all the things afterwards, whatever you say, it happens in that point, by the light bestowing upon her. So, what are you asking?

Question (Petah Tikva Center): (22:55) Sometimes we say that Adam HaRishon and the root are closer to us. So, if now we're learning about what's written here now, that these are very advanced states?

M. Laitman: It is advanced states, if this point now feels that it expands through three phases until phase four. When does she feel that she is the one expanding from the three phases? When she reaches phase four. Then the Kabbalists say that this pattern has to happen, this is called the vessel, that there are first nine and Malchut. That it can't be less, it has to be ten, that this structure, this mold, this pattern. It has to exist, otherwise there's nothing to talk about; that this phase four, this sensation, the first feeling of the created being, and before her there is no feeling — how do they know? Kabbalists don't know, they reach from below, they come to this state, and then from it they learn, from it. That there's Malchut, and there's the first nine, and there's this pattern called the name of HaVaYaH – Yod-Hey-Vav-Hey, which is minimum ten Sefirot, or four phases – and that's how they learn, from below upward. We have nothing to learn about except for the person attaining. The person who attains spirituality, that's called that the Creator is being revealed to him, same thing. So, Malchut reaches a place, she feels the relation of the light towards her, that is called Ein Sof. Then from there she has to perform an action called the first restriction; then she builds the worlds, Adam Kadmon, second restriction, shattering, the worlds of ABYA.

After the worlds of ABYA comes Adam HaRishon, it's all phase four doing all this. After that, there's another shattering, then she reaches this world where humanity comes – well, meaning vessels that are completely disconnected from spirituality – until history cascaded and we receive the Torah. These vessels receive the Torah corporeally, they receive a means to return and correct after thousands of years. This is all done by Malchut of Ein Sof, she goes through it inside. And we are her parts, the parts of Adam HaRishon. So what are you asking? Everything is inside, this whole turnaround that she goes through, it's in her inner feeling. The light works on her as usual, in complete stillness, all the changes are in her feeling, all the bumpings, explosions, all those states; also you're going through these states in life where from the outside, nothing changes. But inside you're burning, you're thinking, you're feeling. This is what's happening in Malchut, because there's nothing else to do. Everything is in phase four. Inside her, taking place, how she relates to the first nine or not, whether she wants to receive from them, wants to bestow, wants to come closer, it's all inside her, all this storm is inside.

That's why we say that this whole turnaround from phase one, through phase two, to phase three, it's actually a correction on the feeling of the created being. Why am I being precise about this? Because it's supposedly something theoretical, why do we care about it? Because it's important, it puts us in our work in the right direction, that we have a goal. And this goal is Ein Sof, that exists in the true manner constantly, and we are called Israel, that we yearn to be directed towards the Creator, Yashar El. When we yearn to that Ein Sof, that's the feeling of Malchut that constantly wants this. And how? By acquiring those qualities, what does she want? To acquire the qualities of the light, that's called that. She's constantly drawn through the Torah, the light that reforms, the light that fills her, she asks it and receives its qualities. So in order to put ourselves in the right direction, we should be discussing this. By this, we'll end the lesson and go to the next part.

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