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

Daily Morning Lesson: August 16, 2025

Part 3: Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1, Chapter One. #3

Reader: Hello, we’re reading from the “Study of the Ten Sefirot,” Vol 1, Part 1. We are continuing to item four. Just a technical note. If you ask a question, make sure you ask a succinct question exactly about the topic we're on. And in order to take the translators into account, mention exactly what source you're asking about. If you're relating to a source text, mention where it is exactly. So that will help the translators. And we'll continue, we'll begin. Headline, the space that remained after the restriction was round. 

Reading: (00:52) Baal HaSulam. Study of the Ten Sefirot. Vol. 1, Part 1, #4

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 a 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 discernment of degrees of great and small. 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. Our sages have said that with an important person, if she gives the matrimony capital, and he says, “With this I thee sanctify,” then she is sanctified. It is written in the Torah “and gives it in her hand,” meaning it is the husband who must give the matrimony capital. Nevertheless, because he is an important person, the pleasure she receives from him is exactly the same as giving. Thus, reception in order to bestow is giving and not receiving. For this reason, an important person who receives money from her is similar to giving her money, and it is written in the Torah “and gives it in her hand,” because he receives only in order to bestow contentment to the woman, so she will become honored by his reception.

We learn from the above that the primary reason for the restriction was the desire for the new form of reception in order to bestow that is destined to be revealed by the creation of the worlds (see item 40). However, it was not at all because of the coarseness that he felt in the middle point, for there were no coarseness and difference there at all.

Hence, the middle point did not become a Sof because of the restriction. Thus, it is impossible to discern a small matter or a great matter. That is why the ARI writes that the restriction was “completely even.”

100. Round on all its sides, completely even: It means that there was some image that had to have been made because of the restriction, though the restriction was even (as thoroughly explained above), and not because of any disparity of form. However, after the restriction and departure of the light from that middle point, it became revealed that the upper light is unfit to adhere to it because of the form of Gadlut [greatness/adulthood] of reception in her. Because that was revealed, she fell from the degree she had had in Ein Sof, and is now regarded as Sof, meaning the lowest possible coarseness, for only that middle point remained a vacant space, unfit to clothe the light (see Item 6), and the three former phases in virtue and refinement were still fit to clothe the light, even after the restriction.

And yet, we have explained above (previous item) that she did not become a Sof for the above reason. This is the meaning of the precision of the ARI when he says, “the place of that space was round on all its sides, completely even.” He wishes to say that it is not an actual Sof, but is like the Sof in a circular picture, whose Sof is in the middle.

You can compare these four phases to four circles one within the other, like onionskins. The central circle is phase four, surrounded by phase three, surrounded by phase two, surrounded by phase one. In this way, no up or down, right or left are discerned among them.

For example, phase one is above all of them in its one half, and below all of them in its other half, and so it is in all the phases. Thus, there is no up or down here, and likewise right or left. One has no merit whatsoever more than the other, and they are all completely even.

It has already been explained (above item) that the reason for the restriction was not disparity of form. This is the meaning of the precision of the ARI, “round on all its sides, completely even.”

Question (Kyiv): (08:34) It is written here that the restriction was created in order to reveal the possibility of creation and to receive for the sake of bringing pleasure to the Creator. Now, in order for us to come to this stage, to bring pleasure to the Creator, do we need to make a restriction on our part? 

M. Laitman: We should continue reading what is up to us to do in order to somehow work more with what the Creator sends us. . 

Question (French): (10:13) I would like to know if the genre that we attribute to a sefira or a phase matters, and if so, why? At the beginning of this point that we have just read, we call it phase one. What does that mean? We cannot hear..

Student: He is asking...  He's asking if it's important, the fact that sometimes the sephirot are said to be male or female, sometimes both alternating for the same thing. Is that important? 

M. Laitman: Typically, it follows the action of the lower one, if he bestows or if he receives. Then accordingly, we determine his relation as to if male or female. Typically, male would be the bestower, the female would be the receiver. 

Student: So here, Hochma receives, and Bina then also female? 

M. Laitman: No, read first a complete sentence, and then you'll understand what's going on.

Question (Hungarian-Polish): (11:34) Hungarian-Polish. Hungarian-Polish. Good morning, Dilrath. Thank you. In the state Ali describes to us, there is no smallness or greatness of reception yet. Is the empty air the will to bestow? So our friend here is asking about a few concepts. First of all, is the empty air the will to bestow? Here we're talking about a place that is open, and the empty air, and the empty space. 

M. Laitman: Yes. 

Student: So the question is, is the empty air the will to bestow? 

M. Laitman: We'll read more, we'll see more, we'll learn. We'll have to read more and see, we'll learn and see. If there would be no explanation, if there was no explanation yet, then we'll have to wait to get it. We still haven't completed this item at all.

Question (W Spa): (12:59) The text says that we shouldn't question ourselves with that, since the disparity of form in the middle point had already been exposed by the exit of its light. What does the middle point symbolize in a space that has no time or space? It's written that the disparity of form in the middle point was revealed by the departure of the light from her. So what does the middle point symbolize or indicate in a space where, well, there is no space, no time, nothing? 

M. Laitman: What symbolizes what? 

Student: The middle point in a place where there is no space or time, 

M. Laitman: The middle point in the space symbolizes the center, the center of that space. And that center could be the purpose of development, the point of restriction. And that will be further clarified. Around that point, there is quite a lot of study and work. All right? 

Question (Turkiye 1): (14:14) What is the work we need to do with what the Creator is showing us right now as we study? How to internalize the study? How to make it a part of our work? How to work correctly with the study of the Ten Spirits? 

M. Laitman: We have to try and tie ourselves to the actions that took place in the four phases. And in such a way, bit by bit, we will get to know the nature of these actions, their goal. And until we come to a state where we will receive them, these four phases, we will identify where they are within us, what is their goal. And in this way, we will understand what it is about. 

Question (Almaty): (15:39) What is the restriction for me now during the lesson? I don't understand. During the lesson, what does the restriction mean to me? I don't understand. 

M. Laitman: You can't make any restrictions now because you don't feel what's going on. When we read in the study of the Ten Sefirot, therefore, during the lesson, we need to maximally be close to the text, what it's expressing, what it's describing. And afterwards, following that, we will be able to determine what it's talking about, what's written about, who is speaking here, the receiver or the giver. Where does the action come from, from the lower to the upper or vice versa? But for now, we will continue to attentively read and depict to ourselves what happens to us, what will happen to us if we are in these qualities of bestowal and reception. 

Student: May I add, what does it mean to describe? I constantly think about it. What does it mean to describe something spiritual? 

M. Laitman: To describe something in spirituality means that I understand the meaning of what's happening, and I try to depict to myself that I'm in what's happening. In the same action that's described in the book.

Question (Florida): (18:12) If we can go back a little bit, why did Ein Sof restrict himself in the first place? 

M. Laitman: The light can't perform all kinds of actions, but after it expands into the vessel. And according to the nature of that vessel, it puts all kinds of limitations on itself in order to be more connected to development, to the nature of the light. That's how it advances. 

Question (MAK 11): (19:27) In the study somehow… 

M. Laitman: We need to try to understand what the study of the Ten Sefirot is talking about, meaning, if we're talking about reception of the light, giving the light back, to diminish or augment the light, the place of reception, all of this, in some kind of way, we need to describe it to ourselves, to feel it. And gradually, instead of our detections, we will start feeling what is really happening in the spiritual world, between the spiritual objects.

Question (W PT 8): (20:59) He writes here that in reception, in order to bestow, there is a very sublime virtue. On the one hand, there is equivalence of form with the light and adhesion. On the other hand, it's possible to deepen and increase the vessel of reception indefinitely. What does it mean that the vessel of reception doesn't create equivalence of form because it comes from the desire to bestow? 

M. Laitman: That's still before us. We'll get there. 

Question (Latin 24): (21:48) In the text, he says, what does it mean in the text? Is it written in the Torah and he gives the gift in his hand? It is written regarding the silver, the money for the matrimony, that he places it in her hand. What does it mean that he places it in her hand, the matrimony money? 

M. Laitman: That's the connection between the giver and the receiver. Usually, in order to sanctify the woman, so the groom gives her some amount in her hand, an amount of money. And then she is sanctified when he marries the woman. Then she can already work in order to receive, in order to bestow, to choose what she wants to do in return to the groom. The rest we'll learn about.

Question (Azerbaijan): (23:09) Can it be said that our work in the midline is constantly on the Noga shell? Can it be said that our work in the midline is constantly on the Noga shell? 

M. Laitman: We didn't learn that yet. I'm sorry. Only what we learned. Only ask about that. 

Question (PT 35): (23:52) From item four. What is the spiritual meaning of a circle in relation to the restriction, and why is there no distinction of above and below? 

M. Laitman: There are no discernments of above and below, because you still don't have them. Up and down still are felt in the vessels, in the desire to receive, that is filled with the light, in order to receive, and bestowing with the light that bestows. 

Question (Unity 2): (24:54) Unity two. Good morning, dear Rav, world Kli. In the group, I try to bring the friends together with the inTention to bestow from the Creator. And opposite that, there can be a situation where I cannot receive, let's say, I'm given a compliment, and here I try to make a restriction. 

M. Laitman: We'll learn about it. Don't jump so much ahead. 

Question (W Kabu 2): (25:38) As we are trying to penetrate these phases, what should we know about the role of the coarseness, the aviut? What can we assign to it that can help us? 

M. Laitman: Gradually, we will acquire all those discernments, all those relationships, connections that have to be between us, and the text in test. Then it will become clear. For now, it's not.

Question (W Laitin 1): (26:44) The empty space is round and even. How can it be explained that every soul has its own way toward correction? Does each correction influence the whole circle, or does the Creator correct the whole created being as one unit? 

M. Laitman: We'll learn about it. We didn't learn that yet. 

Question (W Moscow 6): (27:19) What is an object in spirituality? 

M. Laitman: An object in spirituality is the will to receive, a desire to receive the light.

Question (W Unity): (27:48) What does it mean that the restriction was even? Is it a gradual process? 

M. Laitman: In relation to the desire.

Question (Latin 1): (28:19) I don't understand the example of the matrimonial money, when it says that if he's an important person he can receive from her, but afterwards he says that the Torah writes that the man should give her money, this matrimonial money. So what's the connection between this contradiction? What does it mean in the vessels? 

M. Laitman: That's exactly what's happening according to that sentence. So the man has to pay for the woman, by this he acquires her, but if he's very important, then it's enough to receive something from her, that is equal to as if he gave her something. That's what's happening, meaning to give or to receive, it depends on the relation between the bride and the groom. Usually the groom is the one who gives the money and acquires the bride, but it could be the opposite, it all depends on who the groom and bride are and the relations between them, who's more important or less important. 

Question (W Heb 1): (30:20) I wanted to ask a continuation question on that. This image of the bride and the groom, what's the right relation toward the Creator? Because the groom is like realizing it, working with him, on the other hand he has to be extremely high, not something you can understand, so what kind of relationship do we have toward the Creator? 

Student: In this example of the groom and the bride, what kind of relationship do we have toward the Creator as a groom and to work with him, because he has to be something that's extremely high, not something you can understand. What relationship do we have toward the Creator in this image of groom and bride? Man 

M. Laitman: We can first of all connect them like in our world, the groom is the groom, the bride is the bride, and what the relationships between them can be. We need to separate between them, and relate one to receiving, relate the other to bestow. This belongs to the bride, this belongs to the groom. In that way, we can make a comparison between them, between the bride and the groom.

Question (Petah Tikva Center): (32:08) In this example of groom and bride, if we compare it to the Creator, and the Creator being, who is the groom and who is the bride? 

M. Laitman: Whoever comes from the male side, that can give, that can connect a female, that on her own can't do a thing, but she agrees to the groom to make of her a bride. 

Student: So what does it mean that the bride pays the groom? She buys, in the case of the Creator, and the Creator is the bride?

M. Laitman: When the groom takes money from the bride, that's because the bride requires a place to be next to the groom. 

Reader: We have questions in Petah Tikva? 

M. Laitman: Yes. Petah Tikva.

Question (Petah Tikva Center): (33:40) At the end of the excerpt he says, The main reason for the restriction was a desire for a new form of reception in order to bestow, which is destined to be revealed by the creation of the worlds, but not at all because of some coarseness that he felt in the middle point. From where does the desire for a new form called reception in order to bestow suddenly come? And not because of coarseness.

M. Laitman: That's from the development of the will to receive. From the development of the will to receive that is under the influence of the will to bestow of the Upper One, that changes him. He starts changing by the Upper One bestowing upon him.

Student: But from where does he suddenly discover a new form that he wants to be similar to, which is called reception in order to bestow? 

M. Laitman: That's... we'll learn it soon. It's from wanting to be connected to the Bestower, and that brings him a connection with the Bestower, with the Creator. And in this way, he goes from his will to receive he had before to the will to bestow that now he can go and connect.

Student: How is it connected to the restriction that we make from below upward? 

M. Laitman: By all kinds of actions being done upon us to receive, to bestow, we by this pass ourselves from the desire of the creative being, the will to receive, to the desire of the Creator, the will to bestow. 

Student: But here it says that from below upward it's done not because of the point of the coarseness, but because of a new form that he wants to resemble. 

M. Laitman: 

Student: And from below upward it's also like that, not because of coarseness, but because of a new form? 

M. Laitman: No. From below upward it works because the creative being is very interested to resemble the Creator. 

Student: And not because of the coarseness that's revealed in him? 

M. Laitman: Yes. It's all from the coarseness.

Student: So it is because of the coarseness. 

M. Laitman: Yes, but actually what is happening is because it is more coarse than the Creator. 

Student: So what can we learn from the restriction that was done from above downward on the restriction that was done from below upward? 

M. Laitman: That's something we will learn. Obviously there's a big difference. The restriction that is revealed from below upward is a restriction in the relationships between the creative being and the Creator. And the restrictions, the limitations that are revealed from above downward. Well, we'll learn about them, but it's because the created being wants to equalize to the Creator, to be in equivalence of form with Him. 

Question (Latin 2): (38:40) The text says that there is no disparity of form between Makhut of himself and the light. The question is, until now, what does it mean? 

M. Laitman: That there's no disparity of form, meaning it doesn't matter who's receiving and who's bestowing. Let's say it wasn't clarified yet in the relationships between them. 

Question (Latin 11): (39:50) the text says that it is possible to deepen and increase the vessels of reception in an indefinite and eternal way.  At what point in our spirituality have we come to the issue of becoming the vessels in that way? It's written that it's possible to deepen and increase the vessels indefinitely. At what stage on the spiritual path can we, too, deepen and increase our vessels indefinitely? That we will be able to bestow upon the upper light in a way that it can open and bestow?

M. Laitman: Upon us and change us. Then we also can, by those types of actions, we can change to bestow on ourselves from one state to the next.

Question (W Europe): (40:52) When we yearn to become like the Creator, we want to give of everything just to be restored. Is that a form of the bride that is paying for the groom? Because she recognizes that if she doesn't have that quality, then she's not worth anything. 

M. Laitman: In our yearning to bestow upon a reception, it brings us closer to the Creator. And then, from being closer to the Creator, we have an ability to perform actions in connecting to Him. 

Student: Can I ask also, in tests, it forces us to connect because the materials themselves, you can't understand them intellectually. And I keep asking, how can we, in the lesson, force ourselves to reach this correction that tests pushes us to achieve? What can we do as Walkley to become one, to get everything that tests wants to give to us? So my question is, how can we, as a universal tool,

M. Laitman: We'll learn about it. We need to be connected to one another in our Tens. In the Ten, I want to bestow to all my friends that through me all the qualities that have to be in the spiritual vessel will pass through me, and in this way we can advance.

Question (Petah Tikva Center): (44:04) Now, when we read TES, what should I focus on? Connection with the friends, imagining terms I don't understand, like air, light, force, restriction. What should I do? Depict to myself some inner depiction, or really search, exert inside in the connection with the friends to find these things. 

M. Laitman: Did we just read item Ten? 

Student: We read 90.

M. Laitman: 90. 

Student: But in a minute, when we're going to read item Ten, where should be our focus? 

M. Laitman: Well, 

Student: What should we be focused on? What he's writing in a simple way, whatever wakes up in me? 

M. Laitman: First of all. 

Student: First of all. And then there's like a different space in my relationship with the friends. 

M. Laitman: That's according to your development. Your development with the friends, with, uh, with Bala Suram, for example. Depending on what you read. In this way, you come closer to them. 

Student: I have to connect between the depiction and what I read in TES, something that awakens in me all kinds of feelings, to my relationship with the friends. I have to connect these two things. 

M. Laitman: Try. Try.

Student: Another question. How does a depiction become a feeling? By me depicting a spiritual term that I have no connection to them, or at least any closeness. How does my depiction become a feeling? Something that lives in me, that opens in me. 

M. Laitman: You need to depict to yourself the state that you are studying, reading about, hearing about. And accordingly, you will discover yourself closer and closer to the emanator, to the Creator, who arranges all those things for you. Afterwards, we will already learn more internal operations.

Student: What's a right depiction in me that invites the light, the emanator, to come and make it a lively feeling, a reality, from a script to a movie? 

M. Laitman: In your reading, in your speaking, you ask by this, from the Creator. You awaken him to come closer to you, to approach you, and change in your internality what you need to feel through the influence of the light. Yes.

Question (Petah Tikva Center): (47:49) He constantly writes about form, either equivalence of form or disparity of form. What exactly is this form that the changes take place in it?

M. Laitman: Form, often, is a manner of the receiver who is in a certain relation, a certain form, with respect to the giver, in order to perform operations which the giver gives to him. 

Student: We just read that the main reason for the restriction was a need for a new form of reception in order to bestow. 

M. Laitman: Yes.

Student: How does the receiver start yearning for that new form? How does that happen? 

M. Laitman: Because the giver changes with respect to him, and awakens him to be more receiving. And therefore, what the created being changes, he changes by the emanator, the Creator, giving him changes. 

Student: In order for the created being to have a need for that new form, is that a tendency that comes from him? He wants it suddenly, it's his desire, or does the Creator put it upon him? 

M. Laitman: Usually, he tells us about it. It can be this way or that way. Usually, it depends on the plan of the Creator toward the created beings. 

Student: So, in order for there to be equivalence of form, what exactly has to be equivalent for this change to happen? 

M. Laitman: In order to have equivalence of form, there should be a connection understood, mutual, between the Creator and the created being.

Student: So, the adhesion between them, the equivalence of form, that means that there's adhesion between them? 

M. Laitman: The fact that there is equivalence of form, then, of course, there is adhesion between them. 

Student: So, the adhesion is in the form? 

M. Laitman: Yes. 

Question (Tomsk): (51:22) There's a feeling that we are becoming ready to discover the qualities of the Sefirot and the Ten. So, how can we help advance the friends in this process? 

M. Laitman: What we read in the articles and in the study of the Ten Sefirot, we should try to somehow realize it, implement it, and by this we will understand better what to do, toward whom.

Student: So, we have to imagine this to ourselves? 

M. Laitman: Yes. 

Question (Women Turkiye 7): (52:13) What are the qualities of the Bride and Groom? And how does the holiness is created between them? 

M. Laitman: The qualities of the Groom are the qualities of the Creator. The qualities of the Bride are the qualities of the created being. And what we discuss is to what extent the Groom can give to the Bride and how the Bride receives what the Groom gives her and is filled and enjoys it.

Question (W PT 33): (53:09) That middle point. How do we grasp this concept of the middle point? What does it mean? 

M. Laitman: The middle point is a point that is at the center of creation. And in it, the will to receive of the created being is felt. And from it, from that point, the created being turns and bestows upon the Creator. 

Question (W ITA): (54:03) While we study TES, a lot of thoughts come up, a lot of depictions, a lot of discernments, feelings. When we finish the lesson, we summarize it together. What should we share with the friends in the summary? 

M. Laitman: Think what it is that you want. As much as you can bestow upon each other and what you receive in return from the Creator.

Question (Petah Tikva Center): (54:44)  In the lesson summary, after TESS, could there be a state that we confuse each other when each one shares what we understood?

M. Laitman: It could be. What can you do? In the next lesson, it will be corrected. 

Student: So there's no problem explaining what I understood? 

M. Laitman: No, no. Usually, we don't really talk about it. Each one understands what he understands and is concerned with his friends being also understanding.

Student: So when we come out of such a lesson and we summarize the lesson, with what impression should I share with the friends? 

M. Laitman: As much as you understand, being the giver, being the receiver. Hearing from the friends what they want to give to you, it all gradually brings us closer together and we come to a state where Shemamash, how should I put it? We come closer to each other, that's the main thing. 

Question (Women PT 6): (56:37) How do we need to work with the force we get from TESS throughout the day? 

M. Laitman: Think if there is time. Everyone has time for this. How you can be connected to each other and how to advance. 

Question (Lithuania 1): (57:23) To receive in order to bestow. What desires should be restricted in that first point? What desires should be restricted? 

M. Laitman: Only desires to receive. So I will have only a possibility to receive in order to bestow, only in desires in which I want to bestow, that's it. We constantly mix them, and then after we scrutinize each of them, we can connect them and direct them towards ourselves, towards the Creator. 

Question (CzechSlovak 4): (58:40) Can we think about that center point as the center of the Ten? 

M. Laitman: Yes, of course. We have to come to a state where we think of our center, the connection between us, at the point between us, and think about it as the middle point. 

Question (Petah Tikva Center): (59:21) If I could come back to the text a bit. He described the restriction as a result. It was a state of the simple light filling all of reality, and then he wanted to emanate the created beings. And then Baal HaSulam  adds a whole process that happened even before the restriction that caused that reason of creation. Is that right to look at it that way, the four phases? 

M. Laitman: Yes, you can look at it this way.

Student: What causes this process? That a simple light that fills reality, suddenly changes start happening. 

M. Laitman: The light influences the desire, which is opposite from it, so the desire begins to change. And it turns out that the relation between the light and the desire changes. And this causes the created being to feel how much it ascends or descends with respect to the Creator. 

Student: When the light fills the desire entirely, so there's changes in the way it fills it? 

M. Laitman: Yes, of course there are changes. The created being constantly feels changes.

Student: Which are the four phases?

M. Laitman: Yes. 

Student: And that causes him to want to perform like the light and emanate the worlds.

M. Laitman: Correct. 

Question (Baltia 3): (01:01:30) We made a great effort to gather together. We got a lot of impressions from one another. We also want to add from the connection between us to come closer to the text. So what else should we add, except for the great efforts we made to gather here? 

M. Laitman: Open your common hearts. Incorporate yourselves in it. Indirect the common point, your common point, to the center of all of reality, the center of all of creation. And you will see what happens to you, how much you will rise in feeling your reality.

Question (Almaty): (01:02:39) TES is a spiritual science. And it doesn't really regard our regular life. So when we learn about restriction in spirituality, compared to a restriction when I limit myself in a corporeal world, how much are those terms connected and does it help us advance spiritually? 

M. Laitman: It helps in the spiritual advancement. This, I can tell you is scientifically correct. 

Reader: We are ending the lesson now for today.

M. Laitman: Yes. 

Reader: And before we read the Zohar, let's summarize the lesson like we heard from Rav. Let's share our impressions of our studying together, please.