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

Daily Morning Lesson: October 25, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #30

Reader: Shalom, we are reading from The Study of the Ten Sefirot. We are in Volume 1, Chapter Part 4. We are in Chapter 1, Item 5.

Reading: The words of the Ari:

Reading: (00:21) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5.

5. Prior to the existence of Akudim (8), the upper light could not clothe any vessel. That is because the vessels could not tolerate it (9), and the light did not clothe the vessel until the expansion of that great light reached the phase of Akudim (10). Then, the existence of a single vessel for that great light has been made, and there began a certain limitation of the light in Atzilut (20), which could not have been done thus far (30).

Reader: We will read again, Item 5, the words of the Ari: Prior to the existence of Akudim, meaning in the 10 sefirot of the Rosh of Akudim, there are no vessels.

Reading Again: (01:20) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5.

There are no vessels prior to Akudim, meaning in the ten Sefirot of the Rosh of AK

5. Prior to the existence of Akudim (8), the upper light could not clothe any vessel. That is because the vessels could not tolerate it (9), and the light did not clothe the vessel until the expansion of that great light reached the phase of Akudim (10). Then, the existence of a single vessel for that great light has been made, and there began a certain limitation of the light in Atzilut (20), which could not have been done thus far (30).

M. Laitman: Yes, so, I don't see any questions, and we also talked a lot about it. Let's move on. We will continue in Inner Light.

Reader: We are in Item 30, that clarifies what could not have been done thus far,

Reading: (02:45) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #30

30. Meaning that although Malchut of the Rosh also limits the upper light, which is why a coupling by striking occurred there, and the raising of the reflected light (see Part 3, Chapter 1, Inner Light, item 70), nevertheless this limitation and this reflected light of Malchut of Rosh are not regarded as an actual limitation, only as a potential limitation. As the ARI writes in Tree of Life, gate 42, Keter is like a primeval substance, containing the root of all four elements, but in potential, not in actual fact. It is therefore possible to call it Ein Sof and Emanator, referring to the ten Sefirot of the Rosh, called Keter.

These words of the ARI are indeed profound, and we must understand them, for they pertain to the very root of the wisdom and its beginning. We must determine the difference between “potential” and “actual” that the ARI speaks of. He divides between the ten Sefirot of the Rosh that clothe the reflected light from below upward, and the ten Sefirot of the Guf that clothe the reflected light from above downward. It is for that reason that the ten Sefirot of the Rosh are sometimes called Ein Sof and Emanator to the ten Sefirot of the Guf.

Question (Kyiv 1): (05:04) Yes, dear Rav, thank you. And how is the Rosh built?

M. Laitman: Well, now we have to study that.

Student: How is the Rosh built? We need to study that. What does it mean that Baal HaSulam writes that the Rosh is like a Keter, that it symbolizes the Keter?

M. Laitman: It means that it is the highest sefirah of the entire Partzuf, and it determines in which form and to what measure the light will expand inside the vessel.

Student: And the Rosh is a result of the reflected light, or the direct light is a result of the Rosh?

M. Laitman: The Rosh always comes first, and it determines which lights, and where they will enter, and how much they will enter.

Question (Petah Tikva Center): (06:04) Without the reality of limiting the light in potential, there's no reality of limitation of the light in actual fact. So, what is it for us in potential versus actual?

M. Laitman: That the vessel is still calculating how much it can receive in order to bestow. This means in potential. Later on, when the light comes and truly expands according to those rules and limitations that the vessel determined, then it is considered in actual fact.

Student: In the intention to bestow in potential, there is an actual connection with the upper light, and then as a result, a response in the Guf.

M. Laitman: Yes.

Student: So, our connection with the upper light, with the upper force, is always in potential?

M. Laitman: Our connection with the upper light. Yes. Always, I can say that. We're just in the beginning of our study.

Student: Right, but the first restriction is not canceled, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (08:04) Since we started studying TES, I feel the connection in my ten became stronger.

M. Laitman: Right?

Student: How is it that the study of TES connects us in a deeper way?

M. Laitman: Because we're engaging in the operations of the upper light, and this is the force that connects all the aspects, elements of the world, that is people and the still and vegetative and animate — all of them, together. This is why, through the study we indeed feel how good it would be if we were to connect.

Student: It feels like a miracle. Is that the work of the Upper Light? Or, this touches on the root, our common root?

M. Laitman: Both. The study reaches the root of each one, our common root, and it pushes us, all of us, towards connection.

Student: It's very powerful. How can I use the connection so as to strengthen my knowledge of TES also?

M. Laitman: This will come later. Through many actions, where you try to understand what is written, and why it is written in this way and not in another way, by that you build within yourself new vessels. And these new vessels, these discernments, they bring you to a feeling, to the understanding of the text.

Student: Thank you very much that we're studying together.

M. Laitman: Yes, thanks. I'm also pleased with that. Well, Dudi, what do we have next? We will continue with...

M. Laitman (Source Text/Commentary): (11:08) The thing is that there is a great difference and distance between the inner light — a difference and distance between the reflected light that rises from the screen, from Malchut and above, that closes the ten sefirot of the Rosh, and the reflected light that comes down with the direct light from the ten sefirot of the Rosh, down to the Guf.

It appears that they are opposite from one another, because the reflected light that rises from below upward, not only is it not regarded as a vessel of reception for the clothing of the direct light, but it even has in it resistance to reception. This is how it seems to us. It is so because any from below upward means that the Light turns to the emanator and not to the receivers.

However, the ascending reflected light still becomes a clothing for the Upper Light. In other words, it becomes the root for the attachment of the Upper Light to the emanated being. Since the vessel of Malchut of the Rosh, which raised that reflected light, is expanded and broadened by it from her and within her, and becomes a vessel of reception called the Guf of the Partzuf.

It is so because the ten sefirot of the Rosh descend from above downward, and expand and clothe within her. This means that this is how it works with the Upper Light. According to the movements of the vessel, it fills it, and this is how it descends.

I see that, although from the perspective of their own quality, the ten sefirot of the Rosh depart from being a vessel of reception, as this is the meaning of reflected light that rises from below upward, meaning to the emanator, and not to the emanated being, as was written above. Nevertheless, all the light that is actually received in the Guf is only from the ten sefirot of the Rosh that expanded it from above downward, as explained in item 30. For this reason, the ten sefirot of the Rosh are considered to have ten potential sefirot, but not actual. It means that the actual clothing of the light in the vessels is not at all in the Rosh, but only as potential and the root from which the clothing will be extended. This is why the Rosh is called Ein Sof or Keter.

Question (Petah Tikva Center): (15:36) In the beginning of item 30, it says that the Malchut of Rosh limits the upper light, which is why a coupling by striking occurred there and the raising of the reflected light. In the coupling of striking, what is being struck?

M. Laitman: In the coupling by striking, we have the issue of stopping the light and then making a calculation with it. This is what is called coupling by striking. These are two opposite things. Coupling means connection, and striking is the opposite, rejection. When these two things connect — the coupling and the striking — then the reception of the light occurs within the vessel.

Student: So, what's being struck?

M. Laitman: The striking is in the light, which is in favor of the vessel. Now, it stands as if against the coupling.

Student: I strike something within me.

M. Laitman: You strike something within you, yes.

Student: What is that?

M. Laitman: That you, on the one hand, want to receive the light and you're drawn to it, but on the other hand, you discover that the upper light is the opposite of you. And then you need to make a calculation, how much are you able to make the reception of the light be in order to bestow and not in order to receive?

Student: So what do I strike?

M. Laitman: You strike this same force that exists in the upper light that wishes to clothe me inside the light, inside the vessel.

Student: What about my will to receive? I strike it too?

M. Laitman: Yes, of course.

Student: What discernment about it exactly?

M. Laitman: What is the opposite against the expansion of the light?

Student: Also, it says that we're raising the raising of the reflected light. What is that? What do I need to raise?

M. Laitman: The vessel raises reflected light that clothes on the direct light. And in this way, it is able to receive it in order to bestow.

Student: So what do I raise?

M. Laitman: Reflected light.

Student: What light do I have to raise?

M. Laitman: That you resist the reception of the light directly, but rather you repel it. So then you clothe it inside your reflected light. This is how it becomes direct light that is clothed within the reflected light. And these two lights are considered as light that you receive inside your vessel.

Student: Can I ask another question?

M. Laitman: Yes.

Student: In a question in the beginning of the week, Rav said that this clothing is an embrace, it's a hug of the Creator and the created being.

M. Laitman: Yes.

Student: What is that embrace that we need to express — a desire to embrace the upper light with our reflected light? What is this embrace?

M. Laitman: That even though the two of them are opposites of each other, however, for the sake of taking one step forward in our connection, they perform such actions where each one of them goes towards the other.

Question (MAK 11): (22:48) How much light does the Rosh make? Please explain: based on what does the Rosh make the calculation of how much light to receive? Where does it take the power and understanding for that?

M. Laitman: It exists within it already. The light that glows inside the vessel, inside the will to receive — to the extent that it fills that will to receive, to that extent it is already receiving in order to bestow.

Question (W MAK 26): (23:51) What's the connection between ten sefirot of Rosh that ascend and the ten sefirot of Guf that descend? How are they connected and why does the Ari say that they need to be differentiated?

M. Laitman: Because the ten sefirot of the Rosh, there, there is resistance to the light. In the ten sefirot of the Guf, there is actually expansion from above downwards. This is why we have a coupling by striking where the ten sefirot of the Rosh resists the ten sefirot of the Guf and these clothe over those. This is why, through the resistance between them, there, the upper light can clothe in them and expand from above downwards.

Student: Rav, tell me, am I correct in understanding that this reflected light from above, if I understand correctly, this reflected light, which comes from below upward, that's light of Hasadim?

M. Laitman: I wouldn't say so. We will learn more about it. There are many kinds of lights. To assign names to them in advance, it's not worthwhile.

Question (Moscow): (26:03) When the reflected light rises to Ein Sof, and this Ein Sof essentially expands the vessel. How can the Ein Sof expand? It's already infinite. Also, the vessel that rises to it also becomes like Ein Sof.

M. Laitman: Ein Sof can fill any vessel upon which it performs a measurement coupling by striking. Therefore, it has no problems with it, with the fact that it clothes from above downwards from the Rosh to the Guf.

Question (W Turkiye 7): (27:10) why was no real border built before Akudim? Thank you. In item 30, it talks about the limitation that the Malchut of Rosh limits the upper light. So why does this limitation not occur before the world of Akudim?

M. Laitman: There was no route for the limitation of the light. There's no route yet. Where are you reading?

Reader: In item 30.

Reading: (27:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5.

5. Prior to the existence of Akudim (8), the upper light could not clothe any vessel. That is because the vessels could not tolerate it (9), and the light did not clothe the vessel until the expansion of that great light reached the phase of Akudim (10). Then, the existence of a single vessel for that great light has been made, and there began a certain limitation of the light in Atzilut (20), which could not have been done thus far (30).

M. Laitman: So she's saying, why thus far? Why wasn't it before? Because there was no expansion of light within the vessels yet. It's very simple. When you have striking and coupling, you receive exactly according to how much you intend for it to be in order to bestow. The light flows from above downwards in the vessels and it descends. And here there is already an existence of lights and vessels. We will learn more about it inside. What else do we have?

Question (Florida): (29:01) At the item 30, at the end of the third paragraph, he writes that the reflected light has resistance to reception. What does it mean that the reflected light has resistance to reception?

M. Laitman: Well, it seemingly rejects the light that comes to the vessel. This is what resistance means. It repels the upper light that wants to glow in the vessel. So here the reflected light repels it.

Student: Sorry.

M. Laitman: How many questions?

Student: It is reflected light. What does it mean that it repels the light? Basically asks: if it's reflected light, it's already a claim that is corrected with a screen. So why does it reject the light? What's there to resist?

M. Laitman: It resists because for the time being it is against its desire. It is still not light that is clothed within the reflected light. This is why it doesn't receive it. After there would be rejection, repelling on behalf of the lower one, that repelling by the lower one will clothe in the upper one. And then it would be possible to say that they have some sort of nearing between them, one with the other.

Question (W Argentina 1): (31:52) if the Rosh is the source where there is thought, calculation and decision, how do we relate to the Creator? How is it possible to create such a Rosh in the Ten?

M. Laitman: Why do you ask about the Ten?

Student: How is it possible to, as if, form the Rosh of the Spiritual Partzuf in the Ten? How can the Ten come to such a relation to the Creator?

M. Laitman: The friends connect between them, and they want to perform one spiritual action together. They raise their deficiency upwards, and they want to receive at least a part of the upper light. Then they feel what kind of resistance to the clothing they can have between them, and the clothing itself. And then when they carry out these two actions, one which is rejection and the other one which is attraction, drawing, then it turns out that through such an operation they receive that part of the upper light through the rejection. This is why it is called coupling by striking, that through the striking an embrace occurs. That's it.

Question (Japan): (34:43) We heard earlier in the lesson that it is our ego that disturbs us. Does Creator ever disturb us?

M. Laitman: Of course we fear talking about the reception of the light. We have to do it only through striking and connection, coupling. Therefore, it's not good that we talk about one thing and think about something else. This is what is happening to me.

Reader: We'll start reading, we'll continue reading.

M. Laitman: Where are we?

Reader: We are in the inner light.

Reading: (36:23) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #30

The ARI wrote, “Then,” meaning after the light expanded in the Guf of the Partzuf, called Akudim, “the existence of a single vessel for that great light has been made, and there began a certain limitation of the light in it, which could not have been done thus far.”

It means that before the Akudim, meaning in the Malchut of the Rosh, there could not be any limitation there because when Malchut limits and raises reflected light in the ten Sefirot of the Rosh, this limitation is actual bestowal, since the greater the limitation, the greater the measure of bestowal. The limitation of phase four extends the level of Keter, and a smaller limitation, meaning only on phase three, extends only the level of Hochma. Thus, no limitation is discerned in the Rosh whatsoever.

M. Laitman: Let's continue.

Reader: We'll continue with item six from the words of the Ari. Headline:

Reading: (37:46) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #6

The vessel of Akudim is Keter. Ten vessels KHB TM emerged below Akudim and in Akudim a single vessel was made for the ten Sefirot
1. 6. However, first the entire light was of the parts that reach Atzilut. They were all concealed in but a single vessel, and that vessel had the phase of the vessel of the upper Keter in it. Afterwards, the light expanded further down from that phase, called Akudim, and then ten vessels were made.

Reading Again: (38:43) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One.

M. Laitman: Good. Okay.

Reading: (39:48) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #7

There is a force of ten Sefirot in the upper light
1. 7. Let us begin to clarify the existence of Akudim, what it’s about. Know that the upper light is the part that is fitting to clothe Atzilut. It has the force of the ten Sefirot, although they are as yet not apparent as ten lights, but only after the completion of Akudim (40). However, certainly the force of these ten lights was there to begin with (50), but since the light was not limited inside the vessel (60), it was still not apparent that they are ten (70).

Reader: Again,

Reading Again: (40:42) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #7

Reader: Inner lights, item 40.

Reading: (41:47) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #7

Inner Light

40. Meaning only after the two Partzufim AB and SAG of AK emerged and were revealed. When the light entered and departed the vessel ten times, and these entrances and exits created and distinguished the ten separate lights.

50. This is before they expanded to Akudim, meaning in the ten Sefirot of Rosh where the ten Sefirot are only in potential and not in actuality (see this chapter, item 30).

60. This limitation begins to manifest only through a coupling by striking and the ascents of reflected light from below upward in the second look that comes after the clothing of the light in the emanated being, meaning after Akudim. However, the light is not limited by the first look in Malchut of the Rosh: remember that.

70. Even in the expansion from the Rosh downward it was still not apparent that they are ten lights, because the ten lights are regarded as a single light. It is so because all the differentiations in the lights are from the perspective of the vessels in which they clothe. Since here there is only one vessel, the ten lights are also regarded as a single light.

Question (W MAK 112): (44:35) We learned that the reflected light, when it rises to the Rosh, it closes all of the Ten Sefirot of the direct light, but its expansion in the Guf AHP at the Tabur. Can we say that this is the root governance of Malchut, which determines the limitation of the light's action in the world and thus creates the separation between Ein Sof and the Partzuf ? And can we say that the control of Malchut is actually the form of creation, because she is what limits and allows the Kli to exist?

M. Laitman: In fact, you said everything correctly, but with different words. We will learn that from the book.

Question (W MAK 83): (45:52) Please explain how can we feel inner light between us?

M. Laitman: Between us, we can't do it yet. We need to learn how to carry out a certain number of actions. And we will be able to raise ourselves to be a single vessel in which we will be able to measure ourselves and feel ourselves in relation to each other and perform actions that will be in a single Partzuf .

Question (W Rehovot 1): (46:46) what is the meaning of the word Akudim in the inner work?

M. Laitman: The world of Akudim is the first world. And what it does is it connects all the vessels together. Later on, with respect to these vessels, we can measure our actions.

Student: Rav, from lesson to lesson, there are many terms, many details. On the one hand, there is a lot of longing to feel the TenSefirot , the lesson. But on the other hand, there is a lot of confusion, and sometimes it feels like getting lost a bit. So, how to keep the right structure, how to format these terms within us in relation to our work in the Ten?

M. Laitman: I don't think that's a problem. You only need to try to put these things in order. Here is Rosh Toch Sof. There is the upper light, the screen and the reflected light. And you will see those few things. And if you put all of these things in order, then you will not get confused.

Student: Reflected light is that which brings conTenment to the Creator?

M. Laitman: Yes.

Question (W Heb 2): (48:47) Rav, in one of the items we read, it says about the look, that Malchut of Rosh does the first look and the second look. What is that?

M. Laitman: From below upwards? It's an operation from below upwards. We will learn about it soon. We didn't yet get into the explanation of the inner light.

Question (H 10): (49:28) in the Rosh, whether the light is in poTenial, are there discernments between the Sfivot there or not yet?

M. Laitman: Yes.

Student: So what's the difference between the discernments of Rosh and Guth?

M. Laitman: We make the discernments in the Guth, because there we have vessels. And every light is inside its vessel. So then we can assign discernments to the lights according to the vessels.

Question (W MAK): (50:18) it says that before Akudim and Malchut of Rosh, there cannot be a limitation. What? What is this imagination of limitation, what is it in our work?

M. Laitman: It means that it doesn't receive the light. All of its work is summed up in that with all of its efforts, it will reject the upper light. It will clob on it or clob it. This is why it says so.

Student: Why is that true bestowal? We can say in our work that this is the inTenion we build before any connection. Meaning our inTenion to bestow. It could be this potential that ultimately becomes realized. So first it's our intention so that it can be realized in our desire.

M. Laitman: Yes, we will talk more about it. It's not exactly the way it seems, but it's close to that already.

Student: If I can continue. It's a practical question. We are 3,000 people in the lesson. Can we say that we are the Ten Svirot of Rosh and the whole world is Ten Sfirot of Guf?

M. Laitman: No, don't say such things, don't even think them. We're still very far from copying or projecting from the upper worlds to our world.

Question (Turkiye 1): (52:39) How do lights become revealed in the Ten? How does that AHAP?

M. Laitman: The lights that appear in the Ten, if in the Ten we have a complete correct order or structure from the Keter to the Malchut, the general Malchut, then that same relation that is in between the Ten Sefirot, it's also with respect to the lights. And then we can already talk about the clothing of the lights inside the vessel.

Question (W Moscow 8): (53:58) Due to the lack of equivalence of qualities between MAN and the upper light, the greater being feels shame, and it's a process that is not in MAN's control. How to prevent that?

M. Laitman: It's still ahead of us. We don't have the possibility to do these things, and therefore I don't even begin to explain them. And later on they'll appear by themselves, they'll become clearer. Out of our study.

Question (CzechSlovak ): (54:46) In this world, do we connect everything at once? Or are there other ways to make a connection?

M. Laitman: No, there are none. Besides striking and coupling, we have no other actions by which we can connect and equalize ourselves with other persons.

Question (Petah Tikva Center): (55:38) I wanted to ask, he writes in all these items about the existence of Akudim. Now, there's a lack of understanding for me. He writes about Akudim, that it's from the peh to the Tabur. We know that is the world of AK. Below the Tabur is already the world of Nekudim. Yesterday we said Akudim, Nekudim, and Budim is all in AK. The question is, where in the system is that Akudim we read all these items about?

M. Laitman: I would say it's in the Peh of the Rosh.

Student: Until when?

M. Laitman: Down to the Tabur .

Student: So that means that the world of Akudim is AK..

M. Laitman: No. AK is all of it. From the Peh of AK to the Sium Raglin.

Student: So when we're talking about Nekudim, it's still AK?

M. Laitman: Yes.

Student: When we're talking about Atzilut, Bria and Assyia?

M. Laitman: Yes.

Question (Moscow 4): (57:11) Rav and the content for studying TES, and also listening to Rabash's lessons it's really inspiring. When we discuss such lessons with the friends, we see two approaches. One is when a person is truly trying to apply it on themselves. Trying to understand every term and digest everything. And another approach is that a friend says that only the smart ones think like that, but I need to mostly think about the friends and the social articles, and the understanding TES will come later. And some write a lot in the books and so on. And today, many are just listening to TES and Zohar. So how should Bnei Baruch study TES today? What's the spirit in which to prepare ourselves for these lessons?

M. Laitman: We need to understand that the acquisition of the higher world from our world is an impossible task.The acquisition of the upper light from our world is not a simple task. We are capable of doing it. So let's simply study. It's not bad if we didn't understand today. Tomorrow we will understand it. Maybe over the next five lessons, suddenly it will become clear, it will be more clear to us. And in this way we will move forward. I know many students who are ashamed to ask questions. They don't yet show themselves. But all of that will come. We need to go through this book, the study of the Ten Sefirot, whatever is written in the first volume, and later. It will already be clear to us where we are, in which degree, and how we can fill ourselves a little bit with the force of the upper light, and in this way we will advance.

Student: And the right intention or elevating the Kli, how to prepare for that in the lesson?

M. Laitman: The right intention is that there will be a vessel in the first degree, in one degree, and it will be able to model inside of it all kinds of different possibilities that we are reading about. Let's move on then.

Question (W PT 8): (01:01:07) At the beginning of the lesson, in item 30, you talked about the Kli having to receive the light on the one hand, and rejecting it on the other hand. How can the Kli put together these two opposites

M. Laitman: Again?

Student: In item 30, you discussed how the vessel on the one hand needs to reject the light on the other hand to accept it. How can the vessel carry out these two opposites at once?

Student: The question was, how can there be two opposites in the Kli at once?

M. Laitman: I don't see where, oh, in item 30.

Student: Yes, you talked about it in the beginning of the lesson. That it rejects the light but also accepts the light. So how can that be? How can the vessel carry out two opposites? How does it not choose just one action?

M. Laitman: Because the rejection of the light is the condition for the reception of the light. In this action of repelling, it opens itself up and it begins to receive.

Student: How does he have control over it? How does it not just receive?

M. Laitman: This is how it is. There is such a thing. It's called to receive in order to bestow.

Student: What's the additional element allowing that?

M. Laitman: It's simple. I don't know what else to say. How to explain it?

Student: Because to me it seems maybe I don't understand, but to me it seems like the Kli always has one action it's going for. It doesn't really have the ability to contain two opposites at once. Maybe it's a mistake, maybe it can, but that's how it appears to me at least.

M. Laitman: Yes. Okay. All right. I think that here we need to end. And tomorrow we will begin from the explanation in Yiddish to item five.

Reader: Yes, tomorrow we need to start at item eight.

M. Laitman: Item eight. Or we can start from wherever you suggest.

Reader: We will conclude the lesson now. Thank you very much. And we will move together to learn from the Zohar.

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