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

Daily Morning Lesson: September 10, 2025

Part 3: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1.Inner Observation. Chapter 8. #32.

Reader: Hello, we're reading from The Study of the Ten Sefirot, Item 1, Chapter 1, Part 1. We're in Inner Observation in item 32. Section, The Letters Yud and Vav of HaVaYa are Thin because They are Discerned as Mere Potential.

Reading: (00:17) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 8, #32

The letters Yod and Vav of HaVaYaH are thin because they are discerned as mere potential.

This might surprise us, since Yod implies Hochma and Hey implies Bina, and the entire light itself that exists in the ten Sefirot is in the Sefira of Hochma, while Bina, Zeir Anpin, and Malchut are merely garments with respect to Hochma. Thus, Hochma should have taken the greater letter in the four-letter Name. The thing is that the letters of the four-letter Name do not imply or indicate the measure and amount of light in the ten Sefirot. Instead, they indicate measures of impression of the vessel. The white in the parchment of the scroll of Torah implies the light, and the black, which is the letters in the scroll of Torah, indicates the quality of the vessels.

Thus, because Keter is only discerned as the root of the root of the vessel, it is implied only in the tip of the Yod. Hochma, which is the potential that has not been revealed in practice, is implied by the smallest of the letters, namely the Yod. Bina, in which the potential is carried out in practice, is indicated by the widest letter, the Hey. Since Zeir Anpin is only the potential for revealing the act, it is implied by a long and thin letter, which is the Vav. Its thinness indicates that the essence of the vessel is still concealed in it in potential, in hiding. The length of the line indicates that at the end of its expansion, the complete vessel is revealed through it. Hochma did not manage to reveal the complete vessel through her expansion, for Bina is still an incomplete vessel; rather, it is the operator of the vessel. This is why the leg of the Yod is short, implying that it is still short and did not reveal a complete vessel through the force concealed in it and through its expansion. Malchut, too, is implied by the letter Hey, like Bina, which is a wide letter, appearing in its complete form. It should not surprise you that Bina and Malchut have the same letter because in the world of correction, they are indeed similar and lend their vessels to one another, as in the verse, “And they two went.”

Question (Petah Tikva Center): (04:33) It is written that the letters mark the quality of the vessels. What does that mean?

M. Laitman: We have four letters where we, as if reveal, or wish to reveal these four phases. And this is what he is talking about, he says, these phases come to us with all their changes, with everything that is in them, they come to us from the expansion of the light through four phases of direct light.

Student: Yesterday, I heard that the letters teach us. Why did the Creator create letters, why, what can the letters teach us about ourselves? What can they tell us what to do?

M. Laitman: These letters themselves are the outcome of the expansion of the upper light in the desire that the Creator shaped. So, by these degrees that we're studying about, we can better understand what happens with the upper light when it enters the desire.

Student: How does the vessel feel the different qualities of the letters?

M. Laitman: That's what we see that the will to receive created by the Creator, how it responds in the phases of root, one, two, three, and four. And afterwards we'll learn how the vessel itself, the will to receive, how it responds to the light that influences it, and how they both connect together and complement each other.

Student: What does it mean for the work in the Ten does each friend reveal a different letter in the Ten?

M. Laitman: That we still can't learn and we don't see that this is what he writes, but of course, there's outcomes of that.

Question (Tel Aviv 1): (08:01) It seems that Baal HaSulam speaks here about the cascading down of the lights from Keter down to Malchut. In that the light of Hochma cascades and comes from the Ohr Hochma to the Aviut above. So then they come to being complete, and then the light cannot become revealed in it, the light cannot dwell in it. And then he continues and reaches Malchut, and there is constructed a vessel where in it, the light will dwell. Is it correct to see the things as written this way in the article?

M. Laitman: We haven't read the whole part, we haven't read through the end yet. Let's at least finish this part, and then we'll see; but yes, there's something to it.

Question (Petah Tikva Center): (08:59) He says that the lights mark the quality of the vessels, and he says the two qualities he's here – the thinness and the length. Can you tell us more about these two qualities in the vessels?

M. Laitman: No, I think we're going to get to there soon. We're going to learn that soon, and we shouldn't jump forward, rather, he explains in a very consistent manner.

Question (Almaty): (09:41) When we return the reflected light, does that also expand in the four phases? Meaning that we turn into Keter and we stabilize the will to receive, the Malchut of the Creator?

M. Laitman: We're talking about four phases through which the light expands, here; and afterwards, we will learn that the Kli performs a restriction and it reveals the reflected light that clothes the direct light. And then what happens between them, between these two kinds of lights, we'll learn, we'll learn that.

Question (W Turkiye 7): (10:42) It's discussing here in Item 32, on a short leg of the Yud and a long leg of the Vav. So, the question is where or in what place does a person find these impressions within oneself of the short leg and the long leg? How can a person relate that to his own work, to himself, to the state he is in?

M. Laitman: This is about a person who's already in contact with the upper light. And therefore, he can discern in what ways the light expands in him, whether it's in the form of…a long Vav, or a short Yud, and so forth, so we'll have to learn that.

Question (W PT 38): (11:42) What does it mean that Malchut and Bina, vessels between them?

M. Laitman: Malchut and Bina, they change the direction of expansion of lights and that too is, it's ahead of us. We've only read what as if meets the eye, so to speak. But the deeper aspects of this, we'll learn later on.

Question (Florida): (12:25) Does the Kabbalist look at the shapes of the letters and understand the spiritual impression happening within him? How does this help him on a spiritual advancement?

M. Laitman: That we will learn, Baal HaSulam actually does write about it in his book. The shape of the letters, why they are so, what's the relationship between them, how one influences the other – all of that we'll have to learn.

Question (New York 2): (13:19) And this last excerpt, it says, the entire light itself that exists in the ten Sefirot is in the Sefira of Hochma, while Bina, Zeir Anpin, and Malchut are merely garments with respect to Hochma. So, what's the difference between the entire light versus garments?

M. Laitman: There's a difference, it depends on what place this light appears; what does it shine to, what are the phenomena of it being in the Kli. That's all something that we learn – this is the main topic of the book.

Question (Petah Tikva Center): (14:20) What's the difference between clothes, Levushim, and all the light that becomes revealed? What are Levushim, or what's the difference between dressings, clothings, Levushim, and all the light here written in Item 32?

M. Laitman: The garments or the clothings, they are the shape of the Kli in which the light is revealed. And so, all the rest is also, again, this is all very early on, we are now clinging to a few first times that he mentions a certain term, and we already start digging deeper. But still, there's no sufficient material here that he discussed in order to dig deeper.

Question (H 3): (15:20) I’m new here and I wanted to promise myself that I wouldn’t go backward and leave the path. So, what bridge do I need to cross in order to make sure that I will not go backwards in this?

M. Laitman: Most important is the connection with the friends that you determine – besides our lessons. Some other time where you perhaps make a connection between you, and you study together so that each one can ask and the others will reply. And this way, as you incorporate among you, you advance.

Question (PT 17): (16:18) He speaks about the first Yud Hey, that thin, where the vessel is less impressed by them. So how do we, in our state, what should our attitude be?

M. Laitman: We still don't feel these letters within us, how different they are, and therefore we don't identify them, but soon. We'll be a bit more patient, and then we will begin to identify them and speak of them.

Question (Petah Tikva Center): (17:07) Still, about the letters, he says that the four-letter name is the inspiration of the vessel. So, when he writes that, he says there's a potential and practice. So, in our, when we are inspired, what does it mean in potential and in practice, can we feel that?

M. Laitman: Well, being impressed with forces, let's say it's the response of the vessel, and the practical impression of the cleaves, where it responds to the light expanding in it. And these two forms, we do discern.

Student: So, in our inspiration, there's also a force, a potential and a practical, and then you can also feel the force in it?

M. Laitman: Yes.

Question (Netanya): (18:10) It's written that Malchut, that Bina is an incomplete vessel, but Malchut is. What causes Malchut to be a complete vessel that wasn't in Bina? What is that development she goes through?

M. Laitman: She receives more qualities of Zeir Anpin and Malchut, and from all of them together, she establishes her relation. That's why it's called a complete vessel.

Question (Petah Tikva Center): (19:08) Why is a force or the potential called thin?

M. Laitman: He doesn't explain this here yet, it might be because the response of the vessel is not yet with all the coarseness in it.

Student: Can we understand from this that if the potential is thin, so the practical would be thick?

M. Laitman: It could be.

Student: Another thing, we see according to the order of the degrees of direct light, that Hochma and Zeir Anpin are the force, the potential. So, Keter, Bina, and Malchut are the practical?

M. Laitman: Yes.

Student: So, what does it mean about Malchut, that she is the one that does the work? What about all the phases that come ‘til Malchut work in an order of force, potential, force, potential?

M. Laitman: Well, that's how it should be because there's a bestower here and a receiver. So, kind of in the order of, in Gadlut there, it's one after the other.

Student: So, what happens in Malchut?

M. Laitman: The result, the complete result eventually.

Student: And what does she do with that result?

M. Laitman: She feels that she's receiving what she deserves from the Creator.

Student: What is the quality that in Malchut is a result of this cascading that can make her work now?

M. Laitman: That she has a complete desire now, a complete desire to receive.

Question (Hadera 1): (21:22) We read that in potential is the roots of the vessels, and in practice, it's the vessels themselves. Can we say that in potential it's thoughts and in practice it's feelings?

M. Laitman: Actually, you think it's that way?

Student: I'm asking if it's like that.

M. Laitman: No, I didn't read it that way. That's all kinds of questions that we cannot build upon anything. It's best to continue.

Question (Lithuania 1): (22:20) What is the biggest obstacle in order to reveal the four phases in us?

M. Laitman: The obstacle is that we need to reveal the Kli, the desire in which the light will be able to express itself, fully. There are many different nuances here, many components, but we will learn that and engage in all of this.

Question (W Turkiye 8): (23:14) How can we hold on to the common vessel of Bina and Malchut as a group, as it's written, that they both shall go?

M. Laitman: We need to be as close as possible to one another, and then we'll see to what extent we're different. If we work on this difference in order to erase it and connect the Kli, itself, of each and every one, then we will reach new results, which are already speaking of a spiritual concept.

Question (Turkiye 1): (24:09) How can we discover HaVaYa in our Ten in order for our prayer to be heard?

M. Laitman: It's not simple. I f we're incorporated in one another, wanting to work together, we mark before us the result, the desire, the one desire which is upper, and one that we want to be in, then we'll get there.

Question (W German): (25:19) What's the connection between the expanding of direct light and the restriction of the vessel to the 22 letters in the Hebrew language?

M. Laitman: Since we have all together a limited number of vessels, lights, degrees of coarseness. We learn the extent in which their incorporation in one another builds for us more of their developed, more their Taamim, their flavors or tastes. And, in this way we can learn what actions of ours to receive, to bestow – or not to receive, to restrict ourselves – or to bestow in all kinds of ways brings us closer to the understanding of the upper light. Whereas to the extent in which we operate in the reception of the light and the bestowal of the light towards that source which we discover of where the light comes from, so we by that truly discover the upper light as it expands in the vessels.

Question (CzechSlovak 2): (27:22) Are the four phases of the expansion of the light representing four periods of exile?

M. Laitman: No, I don't read it this way, I don't know where you took this from. But the four degrees of expansion of the light certainly build our desire to receive, so it will be great to feel the vessel, to feel the light that's in the vessel. And know how to change himself in order to feel the light, to receive the light in a complete manner.

Question (W PT 33): (28:26) I heard we need to work on the differences between us in order to erase them. What does that mean?

M. Laitman: We need to stand on this difference, in what we're so different from one another. And try to stand above this difference, and reach closer to one another, and reach adhesion between the friends. Then we will understand what happens with the different desires, and how we can work with them in order to receive eventually as a result, as the correct result, the upper light as good, as one.

Question (PT 19): (29:34) What are the letters? You told us they're vessels. So, what do you do with them, how do I work with these letters?

M. Laitman: We don't know yet.

Student: Are there letters?

M. Laitman: That depends on the user.

Student: What does that mean?

M. Laitman: I don't know, we'll see.

Student: Are there impure letters that I can turn to holy letters?

M. Laitman: Correct, could be.

Student: What, through annulment?

M. Laitman: I don't know, I told you, it could be.

Question (Petah Tikva Center): (30:25) How are the clothings of Bina, and Zeir Anpin, and Malchut affecting the inspiration of the vessel?

M. Laitman: Sorry, again?

Student: How are the clothing of Bina, and Zeir Anpin, and Malchut affecting the values of inspiration in the vessel?

M. Laitman: Because they're the discernments by which the desire changes, therefore, if we know how to work with these discernments, we change our vessel, and it becomes different towards the upper light. And then, by all kinds of actions, we feel how we come closer to the light, or distance ourselves. And this gives us the vessels in our hands to be able to use.

Student: Is it direct in our work? Does it actually let us discover the force imprinted in the vessel?

M. Laitman: Yes, yes.

Student: What does it mean? He mentioned two letters that are equal in their correction, what does that mean? They're equal in the correction?

M. Laitman: That, we're going to learn.

Student: How should we relate to them right now in our work?

M. Laitman: Then we need to learn from them to what extent they complete one another.

Question (W Heb 1): (32:29) What's the final purpose of Malchut? Is it to resemble Bina, to be identical to her? Or should she develop to become something else?

M. Laitman: Usually, Malchut needs Bina in order to develop herself as a vessel.

Student: How to reach Dvekut or closeness between the friends so it'll really be spiritual.

M. Laitman: Baal HaSulam already gave us several advices, let's realize them, let's implement them, and then it will be clearer for us what else we can do. We can also raise MAN to him. That is actually the most powerful means of the created beings that they can be able to demand corrections from the Creator.

Student: So, it's less about the actions, the corporeal actions we do, and more with the request?

M. Laitman: Not necessarily earthly or exalted but we need to be as much as possible aimed according to that line that the Kli wanted to observe in Him.

Question (Florida): (34:25) Near the end of Item 32, he writes: Hochma did not manage to reveal the complete vessel through her expansion, for Bina is still an incomplete vessel. Rather, it is the operator of the vessel. What does he mean when he writes that it is the operator of the vessel? Is he referring to Hochma, or Bina, what does it mean it's the operator?

M. Laitman: They were still just activating the quality of Bina but it's not yet connected with the Malchut such that it will be possible to point to her like to the Kli. There is not a sufficient desire to receive, there.

Question (W Turkiye 7): (35:55) Why can Bina not expand but Hochma can't? And how are those phases being implemented in me? Why are part of them light and part of them vessel?

M. Laitman: We will learn, we have many vessels against them, many lights, and we need to combine between them. That is actually still ahead of us.

Question (W MAK): (36:42) What does it mean that the vessel responds? What does it mean in our work to respond to the light that it becomes the quality of the action?

M. Laitman: The Kli feels the light and all the changes in the light to the extent in which it's sensitive to all the changes in the light. That is how we measure the height and depth of the vessel, and that's the first thing that's important to us. And the response that the vessel does, and the extent in which it raises a response above everything, that is actually what we relate to the size of the Kli. Whereas to the extent in which the Kli is greater, such is its response, which is great.

Question (Petah Tikva Center): (38:13) About Bina, she observes what? Bina comes from the word, observing.

M. Laitman: She observes what the Hochma, where the Hochma expands, and comes to her.

Student: And what does she learn from that?

M. Laitman: The relation, the attitude mostly; we don't learn anything here except for the relation between the lights and the vessels. From here we need to take out the forms of relations between us.

Student: What relation does she recognize in the expansion of Hochma towards her?

M. Laitman: That Hochma wants to bring to us, to pass to us, the light of Hochma, to pass to Bina the light of Hochma. But Bina is not quite capable of this.

Student: Why?

M. Laitman: Because she lacks the desire to receive.

Question (W Turkiye 7): (39:46) Malchut and Bina are both represented by the same letter, Hey. When are Malchut and Bina in me similar and when are they different?

M. Laitman: Malchut and Bina, they can both be similar to one another to the degree of connecting between them – Malchut and Bina can be opposite one another to the extent of complete disconnection from one another. And all these things we will learn, they are still ahead of us.

Question (W Latin 26): (40:58) You mentioned a few times that soon we will discover that the answers are in the writings. So, how can we prepare the vessels for the light that we are supposed to receive and the answers that will come later?

M. Laitman: We are in constant changes, inner changes in us through the bestowal of the upper light, which doesn't stop for a moment, therefore, we just need to continue. Soon we will have many, much more easier, because we will feel more the expansion of the light in us, the extent to which it operates, what it spins, etc.

Reader: (42:06) I heard you answer the friend that what we learn from here is a relation between lights and vessels. And that we need to extract the form of relationships between us through lights and vessels. So, what between us is a relation of lights and vessels?

M. Laitman: That is something we will learn, it's truly ahead of us. I don't even have words to explain it.

Reader: When we read the source and see the connection between light and vessel, what should we pay attention to? What should the emphasis be on?

M. Laitman: For the time being, only to read and want to be in this, and to exist in me. That is what I need to want, that's it.

Reading: (43:34) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 9, #33

Chapter Nine – Spiritual movement means a new change of form.

We should still explain the meaning of time and movement that we come across in almost every word in this wisdom. Indeed, you should know that spiritual movement is not like tangible movement from place to place. Rather, it refers to a new form. We denominate every new form by the title “movement.” That innovation, meaning a new change of form that has occurred in the spiritual, unlike its general preceding form in that spiritual, is regarded as having been divided and moved further from that spiritual. It is considered to have emerged with its own name and authority, by which it is exactly like a corporeal being that some part departed from it and moves about from place to place. Hence, the new form is called “movement.”

M. Laitman: It means that we feel some phenomena in us, and from our participation, this phenomena can either show us that it's in a different state, a different place, different qualities even. It is all – we're speaking about spiritual motion, movement. And from these movements, we can already discuss the nature of the vessels and what the Creator wants of us.

Question (Petah Tikva Center): (46:06) If the light is in complete rest, why are there changes Why is there a change in the vessel if the light is at rest.

M. Laitman: What is it that it's in complete rest?

Student: We learned in the previous lesson that it only ha one direction.

M. Laitman: One direction, wonderful, meaning it itself can change in thousands of details maybe. But its direction, where it wants to reach, about what it's in, in the vessels, are pointing to the fact that it has, he has a goal. And He wants the vessel to respond to Him in a certain manner, and when he performs this action, to come closer to the light, on his behalf. It's considered that he is performing a movement, or a renewal of movement.

Student: What in the light activates the changes in the vessel?

M. Laitman: Everything there is in the light is a result of the changes in the vessel.

Question (W Spa): (48:14) How does such a small point, like the Yud, which is the seed. How can it practically influence the whole Ten?

M. Laitman: It can, because it's in the center of all of creation, in the point of desire. Where, on one hand, we have the Creator, on the other hand we have the created being, and through the created being's desire, he gradually reveals the Creator. That is why he has the forces and abilities, and they extend just like the Creator. Where, he opens Himself towards the created beings, this is how he was created, through the opening of his desire, and he comes closer to the Creator.

Question (W Moscow 6): (49:28) We as created beings start feeling the revelation of the light. What should we want to learn from the Creator, to come closer to the next state, what should we want?

M. Laitman: We have to want to attain the Creator, that's why we came to the wisdom. I don't care about anything except for one, attaining my root. If I attain it, if I understand it, if I connect to it – in some way, whether mechanically or somehow from within me. So according to that I'll come closer to Him, and our mutual feeling of one another will be, well how to say, help me. That feeling will be, it will disclose to me each time the Creator is greater, as Unique, that's one who rules everything, powerful. And I will want to acquire His desires, His forms, until I attain a state in which I and Him will be similar to one another.

Student: What changes does the Creator want from us?

M. Laitman: He wants us to govern Him over all of creation, above everything, above all the worlds. We will agree with every change in us in order to reveal Him for us.

Question (W PT 23): (52:07) It's written that the innovation of form is called, movement. On what the spiritual movement depend on?

M. Laitman: The spiritual movement depends on the extent in which the created being, the desire to receive of ours, feels that it's not satisfied in the place that he's in. Not fulfilled in this place, and in order to fulfill himself, to fill himself, he needs to move to another place and that's what causes spiritual movement.

Question (W Turkiye 6): (53:04) About all the letters we learned about, do the letters appear in the connections between us in the Ten?

M. Laitman: That's like language, if I know it, then I know and if I don't know it, then I have to learn. That's how we pass along to one another the letters of work.

Question (W Lithuania 2): (53:48) Is it possible to liken the Yod in HaVaYaH with the point in the heart that opens up in the person?

M. Laitman: Yes, you can say that, yes.

Question (Turkiye 1): (54:33) We're speaking about disparity of form and receiving a new form. So, what new form, what is that new form, how can we activate or acquire that new form in the connection between the friends, between us? In activities, meals, all kinds of things that we do together?

M. Laitman: In essence, that's the main thing we need to learn. How we can connect with one another, all of us together, as one man in one heart. And by this, we build the ability from our desires to one desire, so it will be as one vessel in one name, that's what we need to learn – that's the main thing from our study.

Question (Turkiye 8): (55:57) How can we discern whether the love we discover inside us comes from the will to receive? Or from some appearance of the light in us?

M. Laitman: The truth is, we can't be certain now where it comes from, where it comes to me. But if I pay attention to this, and don't let go of this question, I gradually discover the source of the light, yes. The main thing is not to let go of the Emanator and to constantly enter Him more and more in depth to know where the desire to care for me is in Him.

Reader: (57:17) How not to let go of the Emanator?

M. Laitman: You simply need to constantly be in this – besides the Emanator, you have no one to be connected to, well, besides your small environment, your lower environment. And besides wanting to adhere to the Emanator and changing yourself by that, then you are performing the correct movement in the spiritual world, that's all.

Question (Petah Tikva Center): (58:21) A question from the article mentions that it's all values of impression from the light in the vessel. What's the difference between impression from a force or a potential to the practical? What does it mean that the created being is inspired by the light that it feels?

M. Laitman: The potential impression is clear to us – that it's only potentially – and to the extent it's anyone, that's why it's called that way. And practical impression is that the potential impression, decides what she wants to happen as a result of her bestowal, and therefore operates in that direction with the one that's ahead of her – with the friends, with the groups.

Student: The vessel that experiences the light in those two forms, or maybe four forms. It feels them separately, or does it feel that it's one unit that bestows upon it, does he feel the discernments?

M. Laitman: Yes. Yes, sometimes he feels there's one thing that's connecting from many discernments, but not always. Sometimes, he feels after many discernments that they all come from one source.

Student: So, he doesn't feel a final result, he also feels the stages of the light until it reaches that result?

M. Laitman: Yes, yes.

Question (W Moscow 8): (01:00:58) We can say that the result of the next form, that's the answer of the Creator?

M. Laitman: Yes, the answer of the Creator is also not his final decision towards us, but all together we can make a line in which all our actions, our preceding actions of the Creator can be expressed in our action, in one action in relation to Him. And then we can leap, jump above it to the next degree.

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Lezione del giorno12 Ağu 2002Rabash. Art. 35 (1989). What Is, “He Who Is Without Sons” in the Work?

Rabash. Art. 35 (1989). What Is, “He Who Is Without Sons” in the Work?

Rabash. Art. 35 (1989). What Is, “He Who Is Without Sons” in the Work?

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Lezione del giorno12 Ağu 2002
Rabash. Art. 35 (1989). What Is, “He Who Is Without Sons” in the Work?

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati