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

Daily Morning Lesson: September 29, 2025

Part 2: Live broadcast with Rav: 

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. #5

Reader: Hello, we are studying from the Study of Ten Sefirot, part 2, “Circles and Lines”, item 5.

Reading (00:21) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. #5

The order of expansion of the ten Sefirot of the circles. The line is called Adam Kadmon

5. That first circle is the closest to Ein Sof (80), and is called “Keter of Adam Kadmon.” Afterwards, this line expand further, was extended a little, and became circular once more (90), and a second circle was made (100) within the first circle. This is called the “circle of Hochma of Adam Kadmon (200).” Then it expanded further down, became circular once more, and formed a third circle within the second circle. It is called the “circle of Bina of Adam Kadmon (300).” It continued to expand and become circular in the same manner until the tenth circle, called the “circle of Malchut of Adam Kadmon (400).” Thus we explained how the ten Sefirot (1) were emanated as ten circles, one within the other (2). 

Question (Kyiv 1): (02:15)  The manner of the circles and lines one after the other when we work from below up, does it also work in the same way? 

M. Laitman: From below upwards, we don’t work in any form whatsoever. We will learn this later, but it's not according to the same laws of from above down.

Question (MAK 11): (02:49) It says that each circle is inside the previous circle. 

M. Laitman: Yes.

Student: On the other hand, everything is within us. The greatest circle is within us, somewhere deeper, opposite of what's written here?

M. Laitman: No, I don't understand what is inside of us. What kind of things are we talking about here? So, we don't need to grasp it this way. The first circle within it, the second circle, the third, etc. Until all the circles emerge. And then, the ten Sefirot of circles, or Igulim, are completed. The line moves from the most external circle to the most internal circle. Gradually.

Question (W MAK): (04:19) It says that the light that expands in the circles is separate from the light of Ein Sof. In what is it different? 

M. Laitman: The quality of the circular or round light is distinguished from any other light, and it's connected to its source. That's what ARI says. For the time being, he doesn't want to say anything else besides that. 

Question (Vienna): (04:49) What does it mean that a circle is formed within another circle, and what is the line that connects them?

M. Laitman: A circle, within a circle, within a circle. This way, they have one central point, and around it, they're all rounded up. And that's it.

Student: And what about the lines? 

M. Laitman: There are no lines for the time being. For now, you can just think about how we can connect the circles to one line, which moves from the center of the circle, the first circle, to the center of the second circle, and third, etc., until the tenth one. 

Student: The center is the Creator? The center of all the circles? 

M. Laitman: No, it's simply the source of the light. The source of the light. 

Question (Moscow 7): (06:09) Why does he call the circles “the Sefirot?” Why specifically the name of the Sefirot and not of the phases, for example? 

M. Laitman: There's absolutely no meaning to this right now. The Sefirot, the circles, phases - all that, that is how we describe the private discernments in every single Partzuf. 

Question (PT 33): (06:53) The circles speak of one world, or where does it happen?

M. Laitman: What happens in those same stages which emerge from Adam Kadmon, eventually it comes from the light that pressures them or presses them, compels them to connect in a new form, in a way that they emerge from one out of the other, out of the other, through all the levels. And by that, everything is complete. Just like he says, and about this, the tenth circle is called the circle of Malchut, and Adam Kadmon emerges last. 

Question (Petah Tikva Center): (07:58) Typically, when we speak of Adam Kadmon, the world of Adam Kadmon, we draw it in lines above the Tabur. Here, he depicts the world of Adam Kadmon as a circle within a circle. Can you explain the difference between the two states and what comes first? 

M. Laitman: At first, the circles emerge, and then from them, the straight lines emerge, the lines that connect between those circles. 

Student: So, we're talking about before the expansion of Galgalta that we always draw? 

M. Laitman: Yes, yes, before the expansion of the Partzufim.

Question (Petah Tikva Center): (08:44) So, the circles create the lines, and the line reveals them? What's the relationship between them? 

M. Laitman: The relations between them are such that the circles emerge, and as a result of that, there's a connection through the straight lines. 

Question (Petah Tikva Center): (09:26) How can we depict this emotionally, this process? 

M. Laitman: Ten circles, which connect between them through a line, which moves through them from above down and connects those circles, and through this line, they are connected and receive the light from the upper circle, from each, and pass it, this light, from themselves to the lower circle. For the time being, this is what we are hearing. 

Student: When the cascading of the light came down, he describes the shame. He says that it's a creation in and of itself, meaning, there's already a system of feelings. How does that connect to the system of bestower and receiver? How does Malchut respond to this? You can describe lines moving here and there, but it doesn't connect. How to depict this emotionally? 

M. Laitman: The first circle ends, from it a straight line comes out of it, and continues till the second circle comes out, and so on and so forth. It fills the second circle, continues from the second to the third, and this is how ten circles come out.

Student: I understand this. I understand. 

M. Laitman: I see no lack of words here. There are simply circles here, which come from the fact that there's no limitation whatsoever on the line yet. The line connects all ten circles to one another. 

Question (Petah Tikva Center): (11:49) If I understand the friend, he's trying to understand, not schematically how the circles and lines cascade down, but directly in the work of the person, how to understand the circles and lines emotionally.

M. Laitman: We can't say, emotionally, because we don't feel the circles. And therefore, just explain a little about them. That in the circles, there are no... Like in a form of a circle, there is no right, left, above, down. But rather, they're all connected by a line that goes through them.

Question (Almaty): (12:41) What is the difference between a line and straightness? 

M. Laitman: Between a line and straightness, there is no difference. 

Student: It is the same thing? 

M. Laitman: Yes. A line is straight. Yes. 

Student: You said that from above down is one law, and from below up is another law. I used to think that from above down, we attain this law. And you said it's different. Can you help us scrutinize this? 

M. Laitman: From above down, the law is that from the highest or the higher one to the lowest one, from the upper one to the lower one, and this is how they connect together and pass the filling of light from one to another, the circles. And from below upwards, that is already a different quality in which each circle collects its coarseness and, with the assistance of the screen, it brings reflected light, and with this reflected light, he rises to the Malchut of the previous circle and shines on him. This is something we're going to learn. It's not yet known.

Question (Kyiv 2): (14:32) How to understand the ten Sefirot of Adam Kadmon and the five Partzufim of surrounding lights?

M. Laitman: These are different lights. There are many different lights, straightness, circles, the way in which they are erected. What's the connection between them? What exactly are they transferring from one to the other? We'll learn these things. But for the time being, it's just a certain initial lessons that we're going through here, kind of brush strokes on this text for the time being.

Question (Petah Tikva Center): (15:14) Is it true to say that the cascading down of the circles teaches us, informs us about the lines? 

M. Laitman: The cascading of the circles also teaches us about the lines, yes. 

Student: How much does it actually influence the line along the way? 

M. Laitman: Well, they complete the line. 

Student: To what extent the circles that cascade down influence the changing states in the line and the way it connects the circles? 

M. Laitman: Ten circles. 

Question (MAK 3): (16:11) It is written that the circles connect using the line, but the circles themselves do not touch. Is there a space between them? 

M. Laitman: No, there's a certain space, but it's not for that. 

Student: What is the purpose of this space? What is in it? 

M. Laitman: For the time being, for us, it's kind of like an empty space, an empty void. 

Student: And with what is filled? 

M. Laitman: It's not filled with anything. The main thing is the connection between the vessels. There were vessels of circles, there were vessels of straightness. And now, the vessels of circles, but in a completely different kind or form. 

Student: The circles acquire coarseness, and then they fill the part of the Malchut using the screen, but they don't touch one another. 

M. Laitman: The circles fill the space that remains after the restriction. How should we say this? They help the upper light to fill all of creation with their light, with their clothing. 

Question (Petah Tikva Center): (18:02) What is the connection between the state of Ein Sof and the state of the circles? 

M. Laitman: Between the state of Ein Sof and the state of the circles? Ein Sof is endless. It's something where you can't find anything from this aspect of being a circle. That's why we say “Ein Sof”, “circles”, and “straightness.”

Student: What is it about the circles that does not exist in Ein Sof? Why did Ein Sof arrange itself in circles? 

M. Laitman: Ein Sof is nothing that you can point to, more correctly to say. Whereas we have ten Sefirot, and in these ten Sefirot, there are phases, discernments. From the root phase all the way to Ein Sof, to the infinity, and vice versa, from Ein Sof to the root. But for the time being, we cannot point to anything else. 

Student: Ein Sof describes infinite fulfillment, no limit? 

M. Laitman: Yes.

Student: What do the circles express? 

M. Laitman: The circles express that they are sustaining within them the light of Ein Sof and transfer it through the line, to where it needs to be.

Question (Rehovot): (20:34) Is there a difference between the circles? Are they of different sizes or the same size? And do they have a will to receive in them? How is that expressed? 

M. Laitman: There are the will to receive in the circles. The question is where they are and what they want to express. That's something that we're yet to learn. 

Student: Are the circles all the same size? 

M. Laitman: No, we can't talk about size. We're talking about the light that fills them versus the line, but that is also not for now. 

Question (Petah Tikva Center): (21:34) What makes a circle be born? 

M. Laitman: A deficiency.

Student: How does a circle suddenly want to come out? 

M. Laitman: The light pressures the record, the Reshimo, and compels it, obligates it to express itself and what it has in it, in its record. That's why from the record already the line and the new Partzuf are born. 

Student: And the shape of each circle has a certain quality, right? The quality that's not scrutinized itself yet? 

M. Laitman: No, a circle means that on all sides it has the same quality. That it gathers all of its Sefirot, all of its phases, discernments, and makes from them a circle. That is, he makes from it something that we cannot attribute to any other form other than to the circle. And the circle is equal in one equivalence. 

Student: It's a state, right? 

M. Laitman: It's a state.

Student: And the state of each circle in the end, when it's done in the Partzuf, ten circles, is it one quality inside of which there are states from Keter to Malchut? Can you say that? 

M. Laitman: No, we'll learn that. It's not exactly like that. 

Student: And the state of the circle, can you compare it to the four phases of direct light, like Keter, Hochma… Is that similar? 

M. Laitman: No, we cannot make between them any deed, any connection. Rather, four phases of direct light are four phases of light, of straight direct light. The circle are the circles. And that's it.

Question (Queens): (24:23) Can you say that the line is the inner light? 

M. Laitman: No. Of course it's so, but it's just inner light is not line.

Question (Petah Tikva Center): (24:42) Can we say that each circle is like Ein Sof relative to the line that emerges from it? 

M. Laitman: Yes. 

Student: What needs to happen in the line so that another circle will come out of it? What is the transition from the line to the circle? 

M. Laitman: If the line is capable of performing a coupling of striking with the upper light, and to change, to receive the upper light without any limit, then a line will become a circle. 

Question (PT 19): (25:34) The construction of the circles, is that our attitude toward the other? Do they exist, or does a person build them through his relationship to the other? 

M. Laitman: No, no. Circles are like the straight lines. They have to emerge when the Partzufim emerge, and through them, there's a connection, and activities, and actions. That's ahead of us. 

Student: Yes, but a person creates them? Our attitude to the other creates them?

M. Laitman: We create them.

Student: So, we create them, we make them? 

M. Laitman: Yes. 

Student: If there's no man, there's no circles? 

M. Laitman: Well, you can't say such a thing. Oh, if there's no man, there's no circles. If you want, say it that way, but it shouldn't lead you to some wrong results. 

Question (W Kyiv 7): (26:42) How to study TES correctly? From below, up, something whole, a model?

M. Laitman: No, we learn the study of TES from the first page to its last. We may skip here and there about overall certain things, but altogether, that's how we learn it. It's a study book which engages in the whole spiritual world.

Student: Does the screen have a spiritual shape, form, or is it only a point of scrutiny? 

M. Laitman: Of course, the screen has a spiritual form, because it clothes upon the desire. There's a desire, and the screen clothes upon it and acquires a direction. 

Student: And what's the internal intention for it to be a screen?

M. Laitman: It needs to be such that it will observe all the desires of the Creator.

Question (Petah Tikva Center): (28:24) A circle, means that there are no limitations, as the other parts.

M. Laitman: Correct. 

Student: Because it's part of the desire that's different? Is that the reason? 

M. Laitman: Yes.

Question (ITA 1): (29:07) During the study of TES, how important it is to maintain the correct picture that the text is describing? How to construct this picture, this image? 

M. Laitman: As much as you can. As much as you can. If we didn't succeed today, then you'll succeed in the next lesson, and in a couple of other lessons. But altogether, we need to try and build some relation to… for us to have this relation towards the five phases. And that's how we will advance.

Question (Petah Tikva Center): (29:57) I hear about the attitude to TES. We're reading about circles and lines. What do I have to do? Do I have to depict this schematic in my head? What to do inside to derive, to extract as much light from the study? 

M. Laitman: Thus far, we have two forms of vessels to work with, circles and straightness. The vessels of circles, there's no control over them. We learn them as being as if in the world of Ein Sof, and vessels of straightness, we learn them in a form in which they're closer to us, closer, and more dependent on the desire in a person, on the advancement of a person, meaning that there's something in them that we can influence or bestow upon these vessels with our strength, with our force, forcefully. Whereas in circles, we have no such possibility to bestow upon them, for the time being.

Question (USA SF): (31:31) Do the circles have the same center? Do they share the same center? Does the line somehow relate to the center, or is it somehow relevant to the edges of the circle? 

M. Laitman: Yes, we will learn that, we will feel it. We will have a whole chapter on this. 

Question (Turkiye 1): (32:23) When we think of the light that comes from Ein Sof, and it expands through the circles, is it correct to understand that all the Sefirot, all the circles share a single root? 

M. Laitman: Yes.

Student: How do we need to feel it in the work in the Ten? 

M. Laitman: Wait how to feel for the time being. We will feel, but along the way. 

Question (MAK 11): (33:16) You said that we have to come out of the lesson empty. What does that mean? 

M. Laitman: I don't know. I don't know in what context it was said. No, no, I simply can't give an answer to that question, because it's kind of the question that's kind of hanging in the air. 

Question (Turkiye 9): (34:28) If we look at a line as something that lacks limitations, is a line without limitation eventually becoming a circle? Can you say that this is the state that relates to our spiritual development? Something along those lines. 

M. Laitman: No, no, no, that's not in connection to us. It's not a line, not a circle. We're not yet in such conditions or such constrictions. But soon we'll talk about it. But right now, for the time being, we don't have a circle nor a line. 

Question (Petah Tikva Center): (35:17) We learned simply, in the cascading down of creation you have four phases of direct light. Then Malchut restricts itself out of shame, then Partzuf of Galgalta, and all the remaining Partzufim. Where can we place here these circles and lines? 

M. Laitman: Why do you need to push them inwards? 

Student: Because for all those years, for me, those two things are disconnected. 

M. Laitman: It will work out. Don't try to do this. Otherwise, it'll be very difficult for you to come out of it. 

Student: You said that the line doesn't pass through the circle, but only surrounds it, because they're different. How does it pass things from one circle to another if it doesn't pass through it? 

M. Laitman: The line goes through all the circles, connects them together, and that's it. That's the situation. 

Student: How does a line connect to a circle in order to take something from it to the next circle? 

M. Laitman: We will learn. We'll learn. It's not written yet. 

Reader: We're going to read “Inner Light,” item 80. “The First Circle Is the Closest to Ein Sof.”

Reading (36:59) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Chapter One. Inner Light. #80

Inner Light

80. That first circle is the closest to Ein Sof: We must understand the discernments in the names of the ten Sefirot. Sometimes we refer to them as four phases, sometimes we call them Yechida, Haya, Neshama, Ruach, Nefesh, and sometimes we refer to them as Keter, Hochma, Bina, Zeir Anpin (consisting of six Sefirot of its own), and Malchut. The thing is that when we refer specifically to the vessels, meaning only to the substance of the emanated being, we define the names of the ten Sefirot in them by the name “four phases in the will to receive.” When we refer specifically to the light that clothes these vessels, we call them Nefesh, Ruach, Neshama, Haya, Yechida. And when we speak only of the vessels, but want to emphasize the records of the lights that they contain when they are empty of the light attributed to them, then we refer to them as Keter, Hochma, Bina, Zeir Anpin, and Malchut.

The origin of the above-mentioned ten vessels, called Keter, Hochma etc., is back in the world of restriction, before the emergence of the line, after the departure of the light of Ein Sof from the ten Sefirot, when those vessels remained devoid of lights, and they are called “ten circles.” It is known that although the light departed from them, there still remained a record in each and every circle from the light that was in it, meaning a very small illumination from all the previous light remained in each vessel. This illumination produces in the vessel a yearning, so it will not rest and will not be at peace until it draws once more all that light it had before, in quantity and quality. This illumination is called a “record.” Know that the content of the names of the ten Sefirot, Keter, Hochma, etc. defines primarily the records of the light that remained in the ten vessels.

From this you learn that there is not a single desire in the worlds, or even a slight awakening of a desire, both in the upper ones and in the lower ones, and even in the corporeal still, vegetative, animate and speaking, that is not rooted in these ten Sefirot of circles. At the same time, it is clearly impossible for any desire to awaken in some essence, if a sufficient fulfillment for that desire has not appeared before.

The thing is that it has already been thoroughly explained in Part One of this book, that the will to receive is not the first reason for the light, or for its fulfillment, as people think. On the contrary, the light and the fulfillment are the reason for the desire. The will to bestow that is necessarily included in the upper light engendered, through its quality, the will to receive in the emanated being, because a desire in the upper one becomes a compelling force in the lower one. Thus, the upper light became the reason for the appearance of the four phases in the will in the emanated being. These are the roots of all the desires that are revealed in the worlds. Therefore, how can a desire appear without a reason, meaning without that upper light that engenders it? It is similar to saying that there is some being in the world without a father and a mother that begot it.

You must also know that all of reality and all the creations that are destined to come into the worlds, are already established and exist in Ein Sof, in their full glory and perfection, as it is destined to appear in the worlds (Part One, Inner Observation, Item 11). Thus, you evidently see that all the desires that are destined to appear, already appeared and were revealed in Ein Sof. They were also fulfilled completely, and it is the completeness and the fulfillment, namely the upper light, that engendered and revealed these desires. It turns out that the filling of the desire comes first, and causes the revelation of the desire that is related to that fulfillment.

Now you can thoroughly understand the matter of the records that remained in the ten Sefirot of circles after the restriction, and the departure of the perfection and the fulfillments that were in the above four phases, which are called ten circles. These records mean that all the desires that filled them when they were in Ein Sof, and that they have now lost, remained thoroughly imprinted and “recorded” in them. They necessarily remained longing and yearning for the fulfillments and the wholeness that they had, and this is what we call “records.”

We said above that there cannot be any revelation of a desire of any essence, both in the upper worlds and in the corporeal world, that is not rooted in the ten Sefirot of circles, in a way that there are two roots that precede the existence of all the worlds after the restriction. The first is when every desire already exists in all its glory and fullness. This is the reality that exists in Ein Sof. The second is when all the desires are completely emptied of the fulfillment that was related to them before, from Ein Sof, and this is called the “world of restriction.” All the vessels and the substance of the created beings are extended from the world of restriction, meaning only empty vessels and desires that have lost their fulfillments, and all the fulfillments of these desires are extended from Ein Sof. Remember these two facts well, for they are among the most necessary to remember as we continue to engage in this wisdom.

Question (Kyiv 1): (46:20) Now, we learned about circles and straightness, and now Baal HaSulam introduces the concept of records as the cause that precedes all desires in the spiritual and corporeal worlds. So what is the difference between records and just a Sefira that's full of light? What is this concept that he introduces here? How is it different to everything we learned before? 

M. Laitman: The Sefirot are desire that the Creator begot, and it wants to be filled with that light. In relation to that light there is that Sefira. That's why all the desires that were, you can't really say, but from their creation that, let's say from the beginning of creation, that's a better way to say it, they want to be filled with that light that was in them to begin with. That's the difference between the desires from before the first restriction and after it. 

Question (Tel Aviv 3): (48:17) Baal HaSulam speaks of how the light built the ten Sefirot  from Keter to Malchut, and then He filled them with light, and then the light departs the vessels, and then records remain in the vessels, which are the impression, if I understood correctly, of the light, of the vessel from the light. If I understand correctly, in each degree, in each Sefira where a person advances and develops in, well, that's possible only if he awakens his desire, the pure desire to resemble the Creator more and more. So, can we look at it in such a way where we awaken the records through our will, and then the will changes and turns pure? Did I understand correctly? 

M. Laitman: No, but we'll still learn about it - what happens to us after we process those records and after we drive the light out of the vessels, we'll learn about that later. 

Question (Petah Tikva Center): (49:52) The definition of the circle, is that the surrounding light that surrounds the Partzuf? For example, in Galgalta Eynaim, AB, it becomes a circle, the surrounding light; and the line is the direct light, the reflected light from the work of the created being. Is that correct? 

M. Laitman: No. 

Student: It's not that? 

M. Laitman: No, we'll learn about it.

Question (H 10): (50:40) Where are these records? In the upper world, or? 

M. Laitman: They're in the desire. In the desire of the vessel.

Student: Where is that? 

M. Laitman: When you feel the vessel, and you feel its actions, its motions, then you also discover the desire. In the desire of the vessel, we discover the records. 

Student: And how do we awaken those records? 

M. Laitman: We'll get there.

Question (MAK 3): (51:33) We said that between the circles, there's a space. Are the records revealed there? 

M. Laitman: Well, let's say there, but I wouldn't want to answer that question. It'll confuse you. We'll start researching something that we don't even belong to yet.

Question (Petah Tikva Center): (52:02) He describes here, if I understand correctly, in the records, he says, there are always two roots. One is the state of the vessel when it was full, and the second is from when the vessel is empty. 

M. Laitman: Yes.

Student: Is that correct for us? Do we also operate in that way? Do our desires work the same way? 

M. Laitman: In some way, yes. 

Student: Is it a principle we should try to take advantage of, to describe it in a way? 

M. Laitman: Not yet, not yet. When it's in our hands, when it'll be clear, then we can use it. 

Question (Turkiye 1): (52:50) What kind of prayer can bring us to perfection and complete fulfillment as a Ten? 

M. Laitman: We want in the greatest and most correct prayer to connect between us to that one vessel and receive all the light that comes to us from the Creator in order to bestow back to Him. 

Question (Petah Tikva Center): (53:45) If I understood correctly, what we learn about circles and straightness now, that's records after the restriction. That the light left there, it's a structure that then is filled by our work from below upwards through screen and reflected light. Is that correct? 

M. Laitman: Yes.

Student: So, there's no screen here or anything. It's just the state of things after the restriction. 

M. Laitman: Later on, we'll learn how to do it. Obviously, there's a screen there. 

Student: And can it be said that this is the expansion from the upper one, His attitude, His desire is left there? 

M. Laitman: Even if it's an expansion on behalf of the upper one, we must, against that, to awaken the reflected light, that in it, we can receive the direct light. That's why it's not for now yet. Wait another one or two lessons. 

Student: I'm asking about the state we just learned about. We learned that there is a line that becomes a circle, building the Sefirot of circles. 

M. Laitman: Yes.