The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily
Morning
Lesson:
October
18,
2025
Part 2: Live broadcast with Rav:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #4
Reader: Hello, we will be reading from the study of the Ten Sefirot . Volume 1, part 4, CHAPTER 1, item 4. Item 4, the words of the Ari.
Reading: (00:21) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #4
5. You already know that the Peh is the Malchut of the Rosh of AK where the screen of phase four had been erected. It detains the upper light from expanding and clothing the fourth phase, as the upper light has the conduct of expanding in phase four also, and filling the entire reality as before the restriction. However, the screen established in the Peh detains it and does not receive it. This is called coupling by striking.
The entire measure of the upper light that is suitable for clothing in phase four, which (as was said) she does not receive, this upper light returns backwards to its origin and becomes a clothing over the first nine Sefirot of direct light (see above Part 3, Chapter 12, and in Inner Light there). It turns out that all the lights that are destined to come into the worlds after their correction, called surrounding lights, are included in that reflected light that clothes the first nine Sefirot of direct light of the Rosh of AK.
It is so because this is the upper light that is not received in phase four. Hence, it does not fill the entire reality as it was prior to the restriction. However, through all the couplings and the reflected light that are destined to appear in the worlds by raising MAN through the acts of the righteous, phase four becomes corrected until she becomes fit to receive the light as it was in Ein Sof before the restriction. It is written in The Zohar: “Ein Sof does not bring down His unification upon her until He is given his mate,” which is the correction of phase four.
Now we have clarified that all the surrounding lights are included in the screen and reflected light in the Peh of the Rosh of AK, along with the inner lights, which are the nine Sefirot of direct light that are connected with it. The ARI writes, “The inner lights with the surrounding lights are connected inside the Peh,” meaning Malchut, by the power of the screen of phase four that is established there.
M. Laitman: Yes.
Question (Turkiye 1): (05:36) What is the feeling of the expansion of the upper light in the Ten?
M. Laitman: It's felt as the Creator coming closer to the created beings.
Question (Kyiv 1): (06:05) It's written here that when the light needs to clothe in phase four and she doesn't receive it due to the screen that she has, then the light returns to its source and becomes a clothing to the first nine Sefirot of the direct light. How does this clothing happen of the light that returns from the Masach in the Peh becoming clothing to the first nine Sefirot ? What does it mean? How does it happen?
M. Laitman: That force that wants to enter and fill the vessels, this force of light, it comes back from the place where the surrounding lights and inner lights are in a clash and then they rise higher and in this way begins mutual influence of the light over the Kli and vice versa.
Student: When the Kabbalist performs a restriction and the light is reflected from his screen, with that reflected light can he influence that clothing where it will reach?
M. Laitman: Of course, he understands all of that, he feels all of that, he's in that, he builds it, meaning all of that depends on him.
Student: We can consciously reject pleasure, but how to build such an attitude towards the Creator, such a reciprocal attitude so that we can bestow?
M. Laitman: We bestow, we influence the expansion of the light, the way in which the light expands to all the vessels. As a result, the vessels come together between themselves and the light passes forward. We learn that. Rosh, Guf and so forth.
Question (Petah Tikva Center): (08:57) He writes that from the clash of surrounding and inner lights, outside the Peh, what does it mean- outside the Peh?
M. Laitman: Outside Peh, meaning that it happens above the Peh.
Student: What is the clash of surrounding and inner lights above the Peh?
M. Laitman: That the meeting between the inner lights and surrounding lights happens above the Peh.
Student: Doesn't it happen inside the Guf?
M. Laitman: That's not inside the Guf.
Student: Above the Peh, I understand there could be Hitlabshut, clothing, but it's not that there can be a clash of surrounding and inner lights.
M. Laitman: Yes, the beating of the lights on each other.
Student: And that clash is the Hitlabshut, clothing?
M. Laitman: No, it causes clothing.
Question (Tel Aviv 3): (10:27) The screen in the Peh reflects the entirety of the Ohr Ein Sof. What is the difference between that... Why is there such a gap between this and the very thin line?
M. Laitman: This actually has to be in order to feel the need for the screen. More proximity between the will to receive and the light. What needs to be, how they need to get closer to each other.
Student: Can I ask another question?
M. Laitman: Yes.
Student: So in the Partzufim of AK, how much did Malchut receive from the light of Ein Sof, if phase 4 doesn't receive? How much of the light did she receive in the Partzufim of AK?
M. Laitman: This isn't discussed in numbers or quantities. Rather, of course, a part is received inside. But then there's a question here of what does it mean that it has been received. But a part doesn't become received.
Question (Florida): (12:07) In item 5, in the third paragraph, he writes that, however, through all the couplings and the reflected light that are destined to appear in the worlds by raising MAN through the acts of the righteous, phase 4 becomes corrected. What are the acts of the righteous?
M. Laitman: The deeds of the righteous is the deeds of the righteous reject the light and that light becomes clothed over the Direct Light, and it's called reflected light. And when these two lights clothe each other, they they build a new special state which is the reflected light clothing the direct light. And from that, the true, correct vessels are formed for the reception of the light in the Partzuf. That's how Partzufim are created, by the connection of the lights to each other.
Question (Petah Tikva Center): (13:50) He writes…sorry, I lost it. He writes that the inner lights, in the connection of the inner lights with the surrounding lights, they're connected inside the Peh, and therefore, as they emerge from the Peh, they are bound together. I wanted to ask, how can the inner light exit the Peh and still be—the Peh is the screen. The reflection of the light, that's how it can receive the light. So, how can it emerge from the Peh and be connected to the surrounding light? It's not clear, that operation is.
M. Laitman: Well, we'll get into it. This is now the topic that's ahead of us
Question (H 3): (14:47) He writes that the inner light strikes the surrounding light, and I wanted to ask, for someone who doesn't feel this, if everything is simple light, how to relate to the text correctly and not to materialize this text?
M. Laitman: Try and discover what's written. There's no more to do here. Just more and more and more. Search for where can this be, the connection between the inner light and surrounding light, the lights and the vessels, and thus bit by bit, we'll come to a feeling and understanding of the topic.
Question (W ITA): (15:54) I don't know if I understood correctly, but my question is, the clothing of the lights, as far as we're concerned, is that the power of overcoming or the power of unity, which grows?
M. Laitman: The light is felt as the Creator's influence over our desire. As a result of that, what should we do? So we'll learn soon.
Question (W MAK): (16:46) I wanted to ask, what is the HaVaYah of the vessels?
M. Laitman: HaVaYah is a structure, a structure built from the vessels that can receive the light, feel the light and respond to it.
Student: If I may, it's written that all the lights that need to enter the worlds are called surrounding lights. And they're all included in the reflected light. It's not clear why they're included in the reflected light. The surrounding lights are included in the surrounding light, not the direct light.
M. Laitman: But in order to explain to us that only such an action as the striking, the striking of the direct light, brings the Kli to a state where it can begin receiving the light. After that action, the vessel first needs to reject the light from itself and afterwards to start going forward, to start working with the light.
Question (W MAK 112): (18:27) When it is said that the surrounding light refines the coarseness of the screen, can we say that it's not an external effect of the light, but the inner effect of the Malchut who begins to see herself as part of the light, meaning the screen is refined not because the light pressures it, but because of the will. Because the will identifies with the light.
M. Laitman: We couldn't really hear what you said.
Student: If I may, a second question. It is written that from that striking, that clash, records are born, Hitlabchut and Aviut. Can we say that the records are the thoughts of the Creator?
M. Laitman: You do not need to imagine anything to yourself, everything needs to be just written.
Question (W Turkiye 7): (19:37) In item 5 there is a quote from the Zohar that talking about how the correction of the fourth phase happens when her mate joins her so the question is who is the mate of the fourth phase?
M. Laitman: Of the fourth phase? The fourth phase is the coarseness in the vessel and the screen and the lights that come out of the screen, which is what’s called reflected light. All those lights, all these actions, they all come together in the Peh and then they rise to the root.
Question (MAK 11): (20:46) The reflected light, with respect to the Ten, is that our annulment towards our friends?
M. Laitman: Yes, it begins from that, yes.
Question (W Unity): (21:07) If I understand correctly, Malchut has sufficient power to reject all the light, but doesn’t have enough strength to receive it again. So the power of the screen in order to receive the light suffices only for the first nine Sefirot? And the rest of the desires she doesn’t have the power to work with, and later she can receive the power?
M. Laitman: In principle yes but you’ve twisted things a little bit. We’ll go through this together now. We still aren’t moving away from this action.
Question (W Spain 1): (21:59) What in our approach causes these clashes between surrounding light and inner light?
M. Laitman: Again.
Student: What in our approach causes the clash between inner and surrounding light?
M. Laitman: The Bitush, the clash may be caused first of all by the source that it comes from the clash between the inner light and the surrounding light, opposite to each other. Therefore, that's how they meet.
Student: Is it something about our attitude that brings about that clash?
M. Laitman: Our attitude, that’s correct. What does it mean, our attitude? We are the vessels. That's how we feel the actions that the light does on us. And so, we just have to rearrange ourselves to become like the light, as he writes. Bit by bit, we’ll get into the text, and we’ll feel how all the actions that we do, He writes about it in words. Just simple as that.
Question (W Heb 1): (24:03) A question. Now when we hear questions from all the friends, how to relate to them correctly so that we really all come closer to what we’re learning?
M. Laitman: We just as now, we all want to connect with what Baal HaSulam writes, and to search and find, within the person, inside one's desire, to find these actions. Where are they? Where do they happen? What do they depend on?
Question (Petah Tikva Center): (24:59) In our world, there is complete darkness in space. If there's nothing there, or rather, if there is something there that doesn't allow the light to pass through it, then we can see the light. Is it the same operation between the inner light and the reflected light? If there's something that stands against the light, then we feel it.
M. Laitman: We will discuss this later on.
Reader: Let's continue. Item six.
Reading: (25:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #6
6. Both the inner light and the surrounding light are connected in phase four. The upper nine Sefirot of direct light are connected and clothed in her reflected light, which are called inner light, but the lights that are destined to come until the end of the correction, called surrounding lights, are also included in that reflected light. It is so because they are the essence of the reflected light, thus destined to manifest bit-by-bit over six thousand years and after that until the end of correction.
M. Laitman: So here, he has more precision regarding where the surrounding lights come from, the inner lights, in what each of them participates with the clothing of these lights on the upper light, which, by striking the vessel, it begets those lights. We will learn this. It's not simple. There's a whole system here.
Reading: (27:28) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #7
7. Because when the two lights descend and expand from the Peh down into the Guf of AK, the surrounding lights cannot clothe inside the Guf because of the force of the screen there, which detains that light (see Part 2, Table of Questions, item 4). Because they are connected and incorporated there, they too want to expand in the internality of the Partzuf. Hence, they refine the coarseness in the screen, meaning that force of detainment that does not let them clothe there.
However, because of their clash with the coarseness of the screen, for which the screen is refined, it causes the departure of the inner lights from the Guf. It is so because as it becomes refined into the coarseness of phase three, the reflected light is shortened and clothes only the level of Hochma, and the light of Keter disappears from the Guf.
When phase three is also refined into the coarseness of phase two, the reflected light is shortened to the level of Bina, and the light of Hochma also disappears until all the coarseness is refined and there is no more coupling by striking there. Then, the entire inner light disappears from the Partzuf. When the ARI writes, “they strike one another and clash with each other,” meaning that one rejects the other because the measure of the inner light is as the measure of the coarseness in the screen.
Hence, in a greater coarseness it grows stronger, and vise-versa, the detainment of the surrounding lights that cannot clothe is only because of the coarseness and limit in the screen. For this reason, it refines the coarseness, and for this reason they clash with each other until they both depart.
Question (Petah Tikva Center): (30:16) If I may, regarding item 5, in light of what we just read.
M. Laitman: We read item 7.
Student: Yes.
M. Laitman: Do you have a question on that?
Student: No, sorry.
M. Laitman: Be well. That's it.
Reader: We have another question in women unity.
Question (W Unity): (30:54) My first question, if I may. The refinement of the coarseness, why does it happen? Malchut couldn't stop, couldn't receive the whole light, and then she comes to receive in a lesser form, so why do I receive less, but I come closer to the Creator?
M. Laitman: The screen decreases. That's what happens. And then, if the screen is lesser than before, then Malchut goes into a smaller connection with the light. And that's how the Partzufim become refined, and the lights become smaller, until everything fades away.
Student: If I may, second question. We read that it's this process of the refinement of the screen, which is the beginning of the association of the quality of judgment with the quality of mercy. So, is this the expression of mercy?
M. Laitman: It's not written here. Let's not confuse everyone. Thank you.
Question (Petah Tikva Center): (32:22) The question is, throughout this process, what is a light which is worthy of clothing in the fourth phase?
M. Laitman: That it is intended to be clothed in phase four, according to how they compare to each other, the fourth phase and the upper light.
Student: But he writes that it is the conduct of the light to fill the fourth phase, to fill the whole reality as prior to the restriction. So, ultimately, in our work, how do we receive the light in a way that is worthy? What does it mean to receive the light in a way that is worthy?
M. Laitman: To receive the light in the right way means by coupling of striking.
Student: I understand. But what do we need to do in the connection in our Ten, in the common vessel, so that we can say that we are worthy of receiving the light, that we can receive it properly?
M. Laitman: That we need to connect between us and relate to the upper light, where we want to be like him through the connection between us.
Student: And how do we feel that we receive the light properly? How in our daily work, in our process, can we come to understand or feel, or more correctly feel, that we are actually receiving the light, the upper light correctly?
M. Laitman: When we try to receive the light in order to bestow, as the example, so we see that we're not capable. And that, that's what he writes about here. Until the vessel and the lights become fitting for each other, and the light becomes clothed in the vessel.
Student: Last question. So, it means that we need to be in equivalence of form with the lights all the time?
M. Laitman: Yes.
Student: Always, always work on equivalence of form, even though we understand that we can't. So, although we understand that we can't, how can we intensify our shared efforts to reach equivalence of form with the lights, nonetheless?
M. Laitman: In the state that we're in, there we try to be connected between us. And from the efforts of connection between us, we raise our shared desire to the upper light. And according to the equivalence between the desire and the light, the light becomes clothed in the desire.
Student: And that's through a common prayer to feel the true lack and what's needed in the continuation of the process?
M. Laitman: Well, that's, that's something we still don't exactly understand, but yes, we'll feel it.
Question (Almaty): (36:05) You spoke a lot about the quality of the Peh mouth. What is the function of the Peh?
M. Laitman: The quality of the Peh is the Masaach that makes the coupling of striking over the lights that appear in the Peh. And thanks to that, it clothes those lights that are standing there at the Peh, and so that's how the Partzuf grows. That's how it becomes stable. After the reception of those lights in the Guf of the Partzuf, then we feel how much force we lack or not, and we move on to the next Partzuf.
Question (W Petah Tikva Center): (37:41) I heard that we do influence the expansion of the light. How to properly influence that process?
M. Laitman: Our influence is over the expansion of the light so that we will be similar to Him as maximum, as much as possible.
Reader: Item five.
Reading: (38:13) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 5
There are no vessels prior to Akudim, meaning in the ten Sefirot of the Rosh of AK
5. Prior to the existence of Akudim (8), the upper light could not clothe any vessel. That is because the vessels could not tolerate it (9), and the light did not clothe the vessel until the expansion of that great light reached the phase of Akudim (10). Then, the existence of a single vessel for that great light has been made, and there began a certain limitation of the light in Atzilut (20), which could not have been done thus far (30).
Reader: Let's read it again, Item 5.
Reading Again: (39:06) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. Item 5
Reader: Upper inner lights, item 8, regarding the existence of Akudim, item 8,
Reading: (40:14) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #8
Inner Light
8. Akudim are regarded as the ten Sefirot of the Toch of the first Partzuf the reality that follows the first restriction, called Adam Kadmon. Prior to that there weren’t any Rosh, Toch, Sof in the upper light, but rather the upper light filled the entire reality (study closely in Part 1).
The ARI writes, “Prior to the existence of Akudim,” meaning in the ten Sefirot in the Rosh of Adam Kadmon that precede the ten Sefirot of Toch of Adam Kadmon, called Akudim, “the upper light could not clothe any vessel.” It is thoroughly explained in Part 3, that there is no discernment of a vessel in the ten Sefirot of the Rosh, but only roots for the vessels.
Question (W Spa): (41:36) If I understand correctly, on that degree, the light and the vessel are a single degree, one thing. So how do they, how is it different to prior to the restriction?
M. Laitman: That's something we still didn't learn. We will.
Question (W Petah Tikva Center): (42:06) The main action of the Kabbalists is prayer, the feeling of those inner lights, how does that influence our prayer, why do we need it?
M. Laitman: In that manner, we learn how to sort out what vessels we have, so that through these vessels we can make it so that the upper light fills them gradually,
Student: So it's more to scrutinize my inner system,
M. Laitman: Yes.
Student: We feel it after all these actions as an outcome, or do we build that system?
M. Laitman: As a result.
Question (PT 35): (43:18) If in the Ten Sefirot of Rosh, there aren't any of the vessels we just read about,
M. Laitman: Yes.
Student: Then what does the inner work in the Rosh, the intention, the…
M. Laitman: No, we said that in the Rosh there are no vessels, because there's still no complete desire there, but there's the beginning of the vessels, and therefore these vessels in the Rosh, they connect to the vessels in the Guf and we raise ourselves to a higher level to receive the lights. And that's how we get closer to a state where all the clean, the Rosh and Guf will be filled with the upper light.
Student: Can I ask about item four? How can we translate from the clashes of inner light and surrounding light? They became the coarseness of the vessels. How can we translate that to our work in the Ten when our desires clash?
M. Laitman: That's something we have to work on. We have such exercises and we'll work on them.
Question (Kyiv 2): (45:28) We just read that the world of Akudim includes Ten spheres, but we know that the world of Adam-Kadmon has five spheres.
M. Laitman: These are Ten general spheres. They relate to all of this form called Akudim.
Question (Beer Sheva ): (46:17) Prior to the existence of Akudim, the upper light could not clothe any vessel. That is because the vessels could not tolerate it, and the light did not clothe the vessel until the expansion of that great light reached the phase of Akudim. Then the existence of a single vessel for that great light was made, and there began a certain limitation of the light in Atzilut, which could not have been done thus far. My questions now, with your permission. One, it's written that before Akudim there were no vessels,
M. Laitman: Yes.
Student: The light shines without pause. It is in complete rest, absolute rest. So what does it mean that there weren't vessels?
M. Laitman: There weren't yet complete vessels where the will to receive is revealed and the relation of the vessel to the light.
Student: Second question. What is the great light that initiates the change that's mentioned there?
M. Laitman: The relation of the lights and the vessels leads the vessels to a complete form where they're able to receive all the lights that they're facing. And that is what brings all the vessels to a state of a complete Partzuf.
Student: Last question Rav, if I may. Until the lights reached the world of Atzilut, well, you can say that the created being doesn't exist. It's only the lights operating. The question is, the work of the created being, our work, the Tent's work, does it begin only in the world of Atzilut?
M. Laitman: Our work begins even less than Atzilut, but let's say from the world of Atzilut. Before the world of Atzilut, that's the world of Adam Kadmon. Even according to its name, we see that we don't attain those upper roots. We don't have vessels to sympathize, to identify with the vessels of the Partzufim of AK. Therefore, we don't detect that world or those Partzufim.
Student: If so, with the worlds of Berudim, Akudim, all those worlds that exist for the lights,
M. Laitman: Everything is in their place. We'll come and study it.
Question (W Turkiye): (50:23) About the operation of the lights upon us. Is that something that's always felt or can we feel it only in the work in the ten?
M. Laitman: Only through work. But you'll see. We'll come to feel it. These lights influence us. And as a result of that, we will come to reveal them and get closer to them and be fulfilled by them. It's all ahead of us.
Question (W Haifa 11): (51:16) The world of Akudim comes to us as a result of pressure from the light. And then we begin to enter it and find what happens inside that change.
M. Laitman: Yes, and?
Student: The question is, the world of Akudim, is that the world that we receive one time or is it a repeating occurrence?
Student: The vessels, the desires filled by lights and exist around us so as to pass on to us a certain portion of the upper light. So that we can gradually get closer to the upper light, begin to feel it, experience it. To enter some connection with it and in such a way to keep advancing higher and higher.
Student: It depends on what we change in us.
M. Laitman: Well when we get there, we'll talk about it.
Question (Baltia 1): (52:59) How to convey the light, not necessarily to each other, but to the Ten?
M. Laitman: Only in the Ten you can pass the light on to each other. We learned that from the work in the ten.
Question (W Europe): (53:19) How to attain everything we are learning in the lesson? Other than connection and prayer, is there anything else to do?
M. Laitman: No. Through the connection, we need to achieve prayer. And in the prayer to the Creator, we awaken Him, evoke Him to help us.
Question (Latin 1): (54:06) What is Akudim?
M. Laitman: Akudim means vessels that have coarseness, screen, reflected light, and they are the initial vessels that the light that fills them, sorts them out. And they feel themselves as upper, as the initial ones.
Question (PT 2): (54:49) Why does the Bitush end in refinement? And also why don't they end as inner and surrounding? And also why is the result of that the extension of the inner light, or the departure of it?
M. Laitman: What you consider as them not getting along, it's their nature, which is opposite. There is a will to receive, and there is a light. The light works inside the will to receive, and the will to receive builds a Masach- screen. And by the screen, the will to receive becomes similar to the light. And that's how they evolve.
Question (Petah Tikva Center): (55:48) How does the light teach the person to bestow like the light?
M. Laitman: Through the actions of the light in us that we enter the system, and then the light works on us through all the vessels of the system, and we learn from it.
Student: Where to look for such examples?
M. Laitman: In life. In life, how do you learn from life? This is okay, that's not so good, I should do this, I shouldn't do that. That's how you learn. Okay, we should conclude the lesson, and until tomorrow?
Reader: Perhaps you can summarize the lesson for us. What do we come out of here with until tomorrow?
M. Laitman: The summary is that we started discussing the lights and vessels and the connections between them, from which Partzufim are born, of the first Upper world.
Reader: And throughout the day, how do we continue throughout the day in the Ten?
M. Laitman: In the Ten, you need to discuss this as much as possible. That's it. This includes everything here, the lights and the vessels and the records and the states that you exchange, that you go through. So discuss that. It's the connection between you and learning the language, and a few other things you'll see. And our learning in the lesson itself will bring us to the right conclusion.
Reader: Thank you very much, Rav. And we'll continue to the next part of the lesson, reading the Zohar together.