The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: September 7, 2026
Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
Reader: Hello, dear friends. We're in a lesson on “The Study of the Ten Sefirot.” We have a very special lesson from the Rav. We'll begin with the preparation excerpt from the lesson we just heard now. It was a very special, focusing lesson on our work. So we heard the Rav saying: “There are but two actions. One action of the Creator to me, and that is by Him putting my hand — His hand, through suffering, through good ways, doesn't matter what way, in all kinds of ways. That is His only action: to put my hand on the good fate. And my action, my only action, is where I'm going to go and strengthen myself through the society. Besides that, there's nothing in reality that even exists. In action, thought, forces, operation, nothing. Only these two. One from Him, one from me, and that's it.”
Student: Yes, now we'll see another lesson, a second part on the Igulim ve Yosher. It's a very strong lesson with lots of drawings. The Rav and Baal HaSulam are giving us a lot of the discernment: what are the circles, what are the lines, what is the connection between them. I think that we need to participate in an active way in this lesson. Whoever can draw the diagrams should. I recommend to write down the discernments; the Rav gives a lot of the discernments. Maybe afterwards, after the lesson, we'll talk about what are the discernments that each one gathered. So each one will have a certain picture: what are the circles and the lines. And we'll open up the book on page 39, the second volume, and we'll read. Before we see the lesson, we'll read item three, which is being spoken about here entirely, so we'll know what it's talking about here. Item three.
Student: So we will read the words of the ARI above, before the lesson. The heading: "The circle is not adhered to Ein Sof, but it's connected to the line."
Reading: (02:36) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
The circle is not adhered to Ein Sof, but is connected to it through the line.
3. This circle was not adhered (9) to the light of Ein Sof that surrounds it from all sides, for if it adhered to it, (10) it would return to the way it was, and would be annulled in the light of Ein Sof. In that case, its power would not be seen at all, and everything would be only the light of Ein Sof, as in the beginning. Hence, this circle is adjacent to the circle Ein Sof, and is not adhered to it. The connection and adhesion of that emanated circle with the emanating Ein Sof (20) is primarily through that line (30), through which light from Ein Sof is extended and descends, and bestows in that circle.
Student: Let's move to the lesson.
Reader: We're reading from “The Study of the Ten Sefirot,” Volume One, second part, page 39, “Inner Light.” “Nine, related to: not adhered to the light of Ein Sof.”
Reading: (03:50) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
Inner Light
9. Not adhered to the light of Ein Sof: This means that all the light that is in the circles comes only from what they receive from the line, whose light is regarded as a new illumination, which has only three phases. Hence, it differs from the light of Ein Sof that encircles in the form of circular light (Part One, Chapter Two, Item 3). This is why the ARI writes that it is not adhered to the light of Ein Sof, meaning that the form of the circular light of Keter of the circles is not the same as the light in Ein Sof. It is so because equivalence of form is adhesion in spirituality (Part One, Questions and Answers on the Meaning of Words, Item 12 and Part One, Chapter Two, Inner Light, Item 1), and the term “cause” means a causing element.
M. Laitman: (04:44) Again, item nine. "It isn't adhered to the light of Ein Sof." This first circle is not adhered to the Ein Sof. What does this mean? He wants to tell us, we have the circle of Ein Sof, and we have the second circle. Between them, there is a pipeline, a line. A pipeline is a Kli, a vessel, and the line is the Kli plus the light. So from the surrounding light, it comes, light into the line, and reaches the second circle. Yes? Correct? Where this circle is empty, what is it called?
Student: Empty space?
M. Laitman: No. When it's full, what is it called?
Student: A wheel.
M. Laitman: So, this is Igul [a circle]. This is the Kli. And Galgal, or wheel, is a circle and light. Yes? Or Kli, it doesn't matter. Pipeline and Kli. It’s okay, we're spelling things here. So he asks, “and what is this circle?” As it's not adhered, there's a gap between them, with Ein Sof. Please.
Reading: (06:39) This means that all the light that is in the circles comes only from what they receive from the line, whose light is regarded as a new illumination, which has only three phases. Hence, it differs from the light of Ein Sof that encircles in the form of circular light. This is why the ARI writes that it is not adhered to the light of Ein Sof, meaning that the form of the circular light of Keter of the circles is not the same as the light in Ein Sof.
M. Laitman: Because it's already the light of Keter, it's already limited. Its form is as round as a circle, but its quality, its power—not the light of Ein Sof. The light takes on the qualities of the vessel. If it went through the pipeline, even though it later entered into the round Kli, it nevertheless protects the previous form that it went through. You know how? There's the Sea of Galilee, the Kinneret, and within it, there's the River Jordan. And these are two forms of water that don't mix with one another. You know this, yes? You know, in the ocean, in the sea, there's things like this, like the Gulf Stream, yes, different streams that do not mix with one another. It can be a complete difference in the kinds of waters, in their nature, in their quality, in everything. Because the fact that the light went through the pipeline, that was, let's say, Keter, yes, this was Keter, but it went through it, it received an impression from it, it can no longer return to its previous form. Here, it receives, towards the current vessel, the form of Ein Sof, towards this Kli, but this is Ein Sof, and a circle without limitations, inequality, and evenness, all in relation to the vessel of Hochma. And it can no longer be in the same form like it was before. It already has an impression from the straightness, and that impression remains. It can no longer get rid of that impression. And that's how it follows until the final degree of spirituality, through all the worlds from Ein Sof to the barrier. And what is interesting is that in ascending from below upwards, to the extent in which a person grasps a certain vessel, let's say, in a certain spiritual degree, then in relation to that vessel, he has the feeling of Ein Sof, of infinity. He has the feeling of the circles, of which circles he is equalizing to, meaning what measure of Ein Sof he has already attained. So, I can't attain the measure of Ein Sof in a Kli of straightness. In a Kli of straightness, that's my work. To the extent in which I equalize with the Creator, I feel it in the vessels of circles, meaning the extent in which I return to Ein Sof, measures by measures of nearing. This is the work in straightness, but attainment and the feeling is in the circles, in the round.
Question (Petah Tikva Center): (10:24) Is it correct to mistakenly think that the pipeline is a screen, or not a vessel?
M. Laitman: A pipeline is a screen. Yes, the vessel is a screen. No, no, no, no. No, it's not a part of it. The screen is the Kli. After the first restriction, a vessel is the screen and the reflected light. The coarseness is not the Kli. The Kli is considered what you receive, discern things. Everything is the screen, the measure of bestowal. Let's continue with item 10.
Reader: Item 10?
M. Laitman: Yes.
Reader: Item 10.
Reading: (11:06) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
10. If it adhered to it, it would return to the way it was: If its illumination had been in all four phases as is light of Ein Sof, its form would have been the same and in adhesion with Ein Sof. In that state, it would be completely annulled in Ein Sof, and completely indistinguishable.
M. Laitman: That's why it is impossible for these two circles to be equal. There's a gap between them to the extent of the degree of straightness. So, each and every degree of straightness brings the created being from circle to circle, from a more restricted circle, smaller to greater, because in circles the greater is more exalted, higher up.
Question (Petah Tikva Center): (12:01) In item nine, it's talking about that it only has three discernments?
M. Laitman: Yes.
Student: So it's a qualitative matter?
M. Laitman: Yes, because Keter already was, he already used it. Just like we have in AB in relation to Galgalta.
Student: It's not that we don't use the fourth discernment there?
M. Laitman: That are in circles? But rather there's, what's in the circles, only what they receive from the line, which is a new illumination with only three discernments, with only three phases as well.
Student: Afterwards, in item 10, he writes that if there was an illumination in the whole fourth phase of Ein Sof…
M. Laitman: I don't get your question.
Student: Is he talking about here that in the line, it's not using the fourth phase at all? Because it seemingly rides on the fourth phase?
M. Laitman: Also in that, but well, it's also correct that the line makes a screen on phase four, and he speaks of three phases. But it's not the three and phase four like we're counting it. The meaning is that three phases and four phases, that the three - phase of bestowal and four is reception. They're like signs. It's not that then phase three, I can't, I can use as usual, and this for me is bestowal. It's actually a sign. If we speak of being able to work in phase three and not in phase four, it's only a sign that we're using vessels of bestowal. Because in the entire coarseness, no matter what, you're not allowed to use it in order to receive. It's only like a symbol, or a sign. So, that's how we speak of the three phases and phase four. But it's not that in the three phases there's no receiving.
Question (Petah Tikva Center): (14:03) I don't understand the distinction between the pipe and a line. A pipe is when the vessel is empty of light?
M. Laitman: Yes, the pipeline is empty. The line is full. Please. These are only names. It's the same vessels, meaning the desire to receive with a screen and reflected light. But we want to know in what way we equalize with Ein Sof. Ein Sof emptied. And now we're in vessels of Ein Sof that are controlled by the screen and reflected light. I have a certain screen, let's say, a certain measure. It doesn't matter what—80. And I performed a certain action on this screen. So now the question is, how much do I return to Ein Sof? So they say, against every action in the line, you have discernments of feeling from Ein Sof of where you are, in what circle. Because altogether, Ein Sof is the circles, in circles where there are lines that connect between them.
Reader: Item 20.
Reading: (15:23) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
20. The connection and adhesion of that emanated circle with the emanating Ein Sof: The light that expands from Ein Sof to the emanated being is called “direct light.” This light is tied to the emanated being by a clothing of reflected light that rises from the screen upward through a coupling by striking, whose meaning will be explained later. It is called “attachment” because this reflected light that rises from the screen of phase four, from the straight line, holds and captures the upper light in the circle, in a way that in a place where the reflected light does not clothe the upper light, the emanated being regards it as absent, because it does not attain it without that clothing called “reflected light.” It is like a candle made of tallow, where although its lighting force comes primarily from the tallow, still, the light is not connected to the tallow, but to the wick. When the wick burns down, the light burns out, although there is still a lot of tallow left there.
M. Laitman: It's clear, yes? We have a candle, let's say, and then we have coarseness, and here, this wick is the screen, and because of that, thanks to that, we have light. And here is the Kli itself, desire to receive, and here is the desire to bestow, or the intention, and then this truly becomes a Kli. The reflected light is the Kli within which the direct light clothes.
Reader: Item 30.
Reading: (18:46) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
30. Is primarily through that line: The reason is that there is no screen in the circles that can raise reflected light. Without it the emanated being cannot connect with the upper light (see above Item 5). We learned there that the vessel of the line is called a “pipeline,” and it is much lower than the vessels of the circles that appeared with the first restriction, before the appearance of the line. This is why the ARI tells us that although the vessels of the circles are much higher than the line, they do not receive any light by themselves. Instead, they must receive all the light in them through that line, which is much lower than them, for the above reason.
M. Laitman: (19:44) We have vessels of circles. This is the world of Ein Sof, as we learn, that was made in the four phases of direct light. These four phases are circles. We draw them as a Kli, but it's correct to draw them as a Kli, since in them there is no above, below, no small, great. Rather, it all comes by the light, and however He creates the desire, it becomes that way. And therefore, if there are no discernments on behalf of the desire, then it's all circular, yes? Root, one, two, three, and four. Phases of direct light are like that. But afterwards, when it reached the first restriction, and the light departs, then within all those circles, there's now—what do we say? There’re now worlds, and there's a line of Ein Sof in which we work with the screen and reflected light in order to fill all these circles, until we return to the state of Ein Sof, as it is on behalf of the Creator. This is from the side of the Creator, and here it will be the same thing from the side of the created being. By the line, meaning performing actions in each and every desire, in each group of desires, their connection, their incorporation of each and every round desire, fill it through the line so it will be filled as if it is round, fully. And then, that is the final general correction, the general final correction, where the screen of the created being, in short, will be precisely like the desire to bestow from the Creator. And this is something we must do from below upwards. Everything that is done from above down is the concealing screen, which gives us discernment in what form, in what gradual manner, one after the other, we can correct our vessels and install a screen upon them, fill these screens of circles, and these and those, and this is how we go and fill the Ein Sof. So in order to prepare this system for us in the gradual way that we will fill it, for that, there is the descent of the worlds from Ein Sof to this world. And we, in this system that's been corrected, and filled, and all that, we are ready to fill it. So this now, and that later, and in all kinds of stages. That's it. Now, when we fill them with the straightness of Assiya and then circle of Assiya, the straightness of Yetzira, the circles of Yetzira, and that's how it emerges, where the straightness fills the circles. Again, the same mistake that we usually have — there's no twice vessels of circles and apart vessels of straightness as if there's a copy from the world of Ein Sof, and there's twice: that's Ein Sof, and that's your circles. No, the same vessels that are in Ein Sof which are circles, now in us, are in the measure of straightness. So what am I filling? If I'm taking from Ein Sof some Kli and fill it through the straightness, is that already lacking that vessel with the circle? No, it's the same Kli. We're just talking about in what way I fill it. Therefore, I say, I filled through the pipeline the round vessel until all the vessels will be pipelines of circles. I don't know how to say it, but the bottom line is that that round or circular vessel of Ein Sof will be completely by screens, meaning fulfilled pipelines, but in a manner that it is round, where there's no distinguishments and nothing, everyone's equal, they're all connected and they're all full, which is the form of the circle. And on the other hand, the form of fulfillment of the pipeline. That's why we always have a certain duality here. So, what are the vessels? Meaning, towards the created being, the vessels that the Creator created, the created being takes them as vessels of straightness. But on the side of the Creator, we are in the circles. Everything is equal, everyone is equal before Him, etc. But rather to our point, until we finish the correction, there's above, down, big, small, wise, dumb - all the discernments, and later they disappear. Well, please.
Reader: Item four, the words of the ARI.
Reading: (26:03) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9 - Twice
The light of Ein Sof surrounds and bestows upon the circle from afar.
4. Ein Sof encircles and surrounds it from all sides (40) because it, too, is like a circle around it and far from it (50). The illumination of Ein Sof in the emanated beings must come only through that line. If the light had been drawn to them through their surroundings, too, the emanated beings would have been like the Emanator Himself (60), without a boundary and ration (70).
M. Laitman: Understood?
Student: The first part was unclear.
M. Laitman: (27:31) You understand the first part but not the second? What does that mean? This is the circle of Ein Sof, and this is the second circle. Yes? I say, from the first to the second, you have a pipeline. Okay? Meaning, the second one is filled only by a certain portioning that enters here, and as much as enters, this pipeline can be a very thin pipeline, a wider diameter, as long as this pipeline—that's the measure of the screen, basically. If there's no screen, then it closes up, and there's no connection between the Emanator and the emanated. And if there's at least the smallest screen of all, then already there's a certain dripping or a certain leak. The greater the screen, there's more of a connection between the Emanator and the emanated. If the screen is endless, meaning it opens completely, then there's no difference between the Emanator and the emanated being. The light is simply equal in both. Yes? That's what he's saying. Who decides? The created being decides. He decides what form of connection there will be between the Creator and the created being. Therefore, in the final correction, the thin pipeline, all the first nine eventually here. This is what we call reception through the first nine, or the upper nine. And all the rest, why are we not capable of expanding this vessel? It's because of the stony heart and the extent in which how big it is. That's why he says that the thin pipeline goes through all the circles from the surrounding light to the Sium, to this world, to the point of this world. That's how it goes through here, this thin pipeline. And all the rest of the vessels that remain revealed and cannot be corrected are the stony heart that will only be corrected at the final correction. That's the extent in how immense the stony heart is. So, we actually need to correct only what is a given for us to do: only the first nine, only in Yesod, after the circumcision and all these other signs where Malchut rises to Yesod, and only through bestowal and some incorporation in the vessels of reception. That is why all the connection between the worlds, between the circles of Ein Sof, which we can do, we must do—altogether a very thin pipeline. But that's sufficient for the created being. He has no extra forces to do something besides that.
Reader: We're reading "Inner Light," item 40, which relates to "Ein Sof in circles and surrounds it from all sides."
Reading: (31:14) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. Inner Light. #9
Inner Light
40. Ein Sof encircles and surrounds it from all sides: We distinguish two kinds of light in each Sefira: inner light and surrounding light. The light that is clothed within the Sefira is called “inner light,” and the light that cannot clothe within it due to the boundary that is there, is regarded as remaining in its root, and receiving from it an illumination from afar, called “surrounding light.” The ARI tells us that although the circles are far from Ein Sof, meaning that there is a great disparity of form between them, still they receive from it an illumination from afar, called “surrounding light,” which shines in two manners: in general, and in particular. The term “encircling” relates to the general surrounding light, and the term “surrounding” relates to the particular surrounding light.
M. Laitman: What this means is that there's a general light that surrounds everything, called the Emanator, the light of Ein Sof. There are the individual lights that surround the vessels. There’re the inner light and the surrounding light, which is that light that was within the screen, and the screen differentiates it. And already in this surrounding light, there are discernments in the screen. It exists around the Kli because the Kli feels it, distinguishes it, and doesn't want to receive it, meaning it exists against the inner vessels. In short, there are discernments between the surrounding, internal, surrounding, and so on. Questions? I think we should read it again. I don't think they got it.
Question (Petah Tikva Center): (33:33) He says that the reflected light is basically the connection of the Emanator to the emanated. I'm asking what happens after the first restriction, when there is no reflected light?
M. Laitman: Nothing happens. It's an empty void. The first restriction, everything departs. The first restriction is considered that I'm in the light of Ein Sof, and wholeness, and everything. Besides what? I felt shame, and that shame cancels all the beauty, all the pleasure here, all that I feel and that exists. As a consequence of the shame I feel that none of this is worthwhile for me. It's darkness. I don't want it. I don't want all of this. I can continue to receive and feel shame, but shame is so great that I'm not capable of receiving. The darkness is preferred to me compared to all the endless eternal pleasure. That's the extent of how powerful shame is, meaning the host who stands before the table with all the delights appears to me so much as the giver against these pleasures that I don't need a thing. I'm willing to starve to death as long as I don't have to feel Him as the giver. Every single flavor I take, or taste I take from the table, His presence and the feeling that He is the giver, that it's me that's the receiver, and that He loves me, and I cannot give the correct response to this. This spoils all this reception for me to such an extent that I depart above my desire to do so. There's truly, there's nothing there. There's a fact there: the situation itself. You have no choice there. And against that, we have the restriction. And after the restriction, what do we have? After the restriction, I don't feel those pleasures that are there against me. I don't feel the host as the giver of the pleasures. No, there's already the host, the landlord, who prepared these pleasures for me and wants me to receive them. And I have the ability to receive them in accordance with me giving them back to the host. After the restriction, I already have the opportunity to think of equivalence of form. So, what are you asking?
Question (Petah Tikva Center): (36:19) I'm asking how I restrict not because I don't want but out of shame. How, nonetheless, in the darkness…
M. Laitman: This is not true darkness. This is darkness in which, for me, the Creator remains, the pleasures remain, and it pressures you. But for you, darkness is that you are the receiver. It's not the darkness that you are in now, like now, in disconnection, being unconscious.
Student: Nonetheless, I have no way…. to the reflected light…
M. Laitman: Why isn't there? You have the host; you have what he's preparing for you. You're in his apartment, sitting by a table filled with pleasures, and he's beside you. Well, please, start working. And he gave you a condition: that you're ashamed, yes, that you are ashamed from receiving. So, he shows you how to do this. You reject until the host deploys you and pushes you until you understand that you can receive this and that it will be for His benefit. Where is this trigger in you? It depends on how you relate to the pleasures. Because also shame is in your inner feeling. You need within you to arrange yourself such that the reception of these pleasures will appear to you as bestowal. It's all within a person. We don't make calculations for the Creator. The Creator is also within that, meaning that image, that character.
Student: Meaning that the shame is also in the way that I draw the light?
M. Laitman: Shame are discernments on the status of the giver and the receiver.
Question (Petah Tikva Center): (38:39) A continuation of this. What is the connection, if there is one, between shame and maybe the power, the intensity of the shame and the screen?
M. Laitman: A direct connection. Shame is revealed to the extent in which the vessels develop. And according to the power of development of the vessels, the quantity and quality of development in spirituality is where… To the extent in which he has a measure of development on this Kli, he can invite the actions of the light that bring him a screen.
Student: Is there a direct connection between the size of the shame and the power of the screen?
M. Laitman: Yes, of course. Of course, he uses the screen. The screen is a discernment without which I don't know what to do. How will I know what's the gap between us that I need to complete or make up? It's clear, no?
Student: The screen is a discernment, or the shame is?
M. Laitman: Shame is a discernment that helps me build a screen. And the measure and form of the shame — what precisely am I ashamed from Him? And He's like this, and I'm like that. The shame is not like with us. Shame is here between two worlds, between two discernments: the bestower and the receiver. And us, we don't have such a thing, receiver and bestower. And me, there's kind of like… Shame is to protect the "I." So it turns out that without that feeling of shame, I am missing the main detail here of what I can do? The difference, meaning without the feeling of shame, I can't build an Adam for myself, one who resembles the Creator. I can't. That's why they say the beasts don't blush. A beast doesn't blush. A person who blushes in our world is because he was caught. And not from he is the receiver.
Question (Petah Tikva Center): (41:00) There's a light that surrounds and envelops. On one hand, I understand this, and that there's something that is just… mine, it shines in me, but if I have this discernment that's greater, then it's also within me. So, why is it important to make this distinction between the Makif and surrounding lights?
M. Laitman: Kind of the light that's surrounding and the light that's around. You know, there are many other discernments. In part four, Baal HaSulam tells us there are about 15 kinds of lights, these and those. Even in the surrounding lights, there are so many, and the internal ones there are many more. I would put it this way: the surrounding light is where it surrounds you behind the screens and kind of spins you in a way and prepares you for the next action. It gives you discernments of all kinds and awakens you. The Makif that was in your screen and was connected to your screen, and it's not in your vessels, that you could not receive. Let's put it this way. Light comes; when you push it, reject it, then you clothe it on something, and against that, you receive the part from the direct light that arrived. There was a part of it which you could not clothe. This part that you could not clothe exists here as surrounding light. This is internal light here. So, it's light that was in the screen, and the screen rejected it, and then it knew that it was clothing a part of it, and it knew that this part it could not clothe; it was in connection with it. You smell all these portions, and you know this is not worthwhile, and this is, you can distinguish everything in them. This is the difference between the surrounding light and the circumference light, which is called the light that's around. It's the light that's in the degree before you, and it spins you; it revolves you, it prepares you for onwards. All that you're doing here is the current state, including this surrounding light; this is this current action, and the action for the next degree, which activates everything, is called the circumference light. Something like that. You, I don't know what you feel; you feel in the vessels of circles. You don't have inner vessels to feel it.
Question (Petah Tikva Center): (44:00) If so, can we say that the records are records, the chain of those rejections of the lights from above downwards?
M. Laitman: Yes, of course, wonderful.
Student: So there's a surrounding light in every degree?
M. Laitman: Yes, yes, yes, correct. In the final correction, everything is internal light. Wonderful.
Question (Petah Tikva Center): (44:26) The fact that the vessel feels the shame makes the screen a restriction. Does it do it out of the ego, or is it natural?
M. Laitman: No, there's nothing from within the ego. We're talking about the feeling that is godly, and you can't perform a screen from the ego; how? A screen is only made to bestow to the Creator. What is within the ego?
Student: It's something before the shame, and after that, he makes it a restriction, the screen. Why do we need that shame then, before?
M. Laitman: Because shame is a discernment of what I'm lacking. Phase four was completely filled with the light of Ein Sof. The light of Ein Sof fills all the vessels. On behalf of the Creator, everything is complete and perfect. He created the desire, He brought the desire to know itself. This desire, this created being feels the Creator, feels how He is the good that does good, feels how much He wants to love and give, and he feels how He is practically giving and loving. On behalf of the Creator, the created being has no complaints about that. I gave him everything I wanted, I created 100 kilos of desire to receive, I gave him 100 kilos of pleasure with it, and with that, I gave him a feeling that I love him and that I'm all for him. The Creator has nothing else to give on His behalf, and this is the state called Ein Sof, infinity. And what now happens? On one hand, from the Creator comes pleasure, and on the other hand comes the recognition of the Creator; when the giver of the pleasure, it creates and begins the feeling of not just the pleasure, but I receive it from someone who loves me, who's giving and caring. The reception or absorption of the One who's concerned and gives and loves, and the desire, leads the desire to a decision: I'm the receiver, He is the giver, He is the lover, I receive the love, He is the bestower, I'm the receiver, He is the great one, the first one, the whole one, and I am the opposite of Him. The fact that I am the opposite of Him, that too is not too bad. So, it's the opposite: He created me in this way. But opposite to Him, in which He gives me everything and I am the one who's receiving from Him, and I don't give to Him. Meaning, here we have — oh, we're about to end the lesson — here there's a problem in which the created being must complete this discernment: I'm not like Him; I must give Him back. And this is what the restriction comes from.