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

Daily Morning Lesson: November 12, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. Chapter 5.

Reader: Okay, let's start our studies! Today, we're starting a new chapter, Part 5, that engages in the restriction and the screen – so what do I want to say? As much as we read these texts for the 110th time, it's not like the 100th time we read; that we really have to make the effort in this reading and to hear as much as Rav is only speaking about what we're reading about, and he expands on it, and he connects it to us. And all in all, what we're learning right now about this reality of Ein Sof that we exist in, we just don't feel it yet. All these changes that we need to extract from our studies is our attitude, that only that can change. Our attitude, our relation towards one another, and towards the Emanator and that's exactly what we're learning about: the restriction, and the screen, and how this change is happening. The change of the relation, the difference between Phase one and Phase four isn't the size of the desire; it's the awareness of the Giver. After the Phase three, so it knows that there's a Giver, the Bestower, and then it has, these changes can take place.

Reader 2: So in a bit, we're going to enter the lesson with Rav, and in order to enter the lesson with as much attention as we can, being attentive to the words of Baal HaSulam and Rav's interpretation. So, we will start to read, now, the first three items in this text. So, let's everyone open up The Study of the Ten Sefirot together, we're in the first volume, Part Two, Inner Observation, Chapter 5, page 66 in Hebrew. So once again, we're going to read Item 51, let's everyone open it up and follow along, we'll read 51 until 53 – these are not long excerpts, and afterwards we'll enter into the lesson. So, the heading of 51, I'm reading it.

Reader 2: The Difference between the Restriction and the Screen.

Reading: (02:54) 51. Once we thoroughly know the four degrees in the will to receive one below the other, in their precise measure, we will now explain the matter of the restriction, the screen, and the difference between them. The restriction has already been thoroughly explained in Part One and in Inner Light here, and we need not repeat the words. The main thing we need for our concern is the equivalence that was there (Part 1, Chapter 1, Inner Light, Item 90).

Reader: The Four Phases received in Restriction; The Matter of Cause and Consequence.

Reading: (03:41) 52. It has been explained above that since the light of Ein Sof is completely even, it had to restrict itself evenly on all sides. This means that all four phases that were restricted are of equal level, without a distinction of refinement and coarseness that make four degrees be one below the other down to phase four, the coarsest and the lowest of them all. Rather, they are all even. All that was added in the restriction, to distinguish in it more than in Ein Sof, is the matter of ‎the four phases with respect to their causing and cascading from each other by way of cause and consequence. Phase one is the reason and the cause of the emergence of phase two; phase two is the cause of phase three; and phase three is the cause of phase four. However, in terms of refinement and merit, they are even.

Reader: The Cause and Consequence in the Four Phases did not exist in Ein Sof.

Reading: (05:09) 53. This matter of cause and consequence, which nevertheless divides them into four phases could not emerge in Ein Sof prior to the restriction since there, even the vessel in general is not apparent. Rather, it is all light, as it is written in Part 1. However, after the light of Ein Sof departed from those phases, they became apparent and what we must now discern became disclosed, namely the light itself, meaning what they had before the restriction. The four phases themselves remained empty of light because after the restriction, it became apparent that these phases are not one with the light of Ein Sof, as it seemed to the restriction. It is like a candle that is incorporated in a torch: It is indistinguishable. However, when separated from the torch, it becomes apparent to all.

Reader: Let's enter into the lesson with Rav.

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Reader: Study of the Ten Sefirot, Volume 1, Part 2, Chapter 5, explains the restriction and the screen. The difference between the restriction and the screen.

Reading: (06:42) 51. Once we thoroughly know the four degrees in the will to receive one below the other, in their precise measure, we will now explain the matter of the restriction, the screen, and the difference between them. The restriction has already been thoroughly explained in Part One and in Inner Light here, and we need not repeat the words. The main thing we need for our concern is the equivalence that was there (Part 1, Chapter 1, Inner Light, Item 90).

M. Laitman: (07:15) Yes, we'll speak about the equivalence afterwards. He says that the main concern for us is the matter of the equivalence of form; that the restriction was made in order to reach equivalence of form.

Reader: Item 52. The four phases received in restriction; the matter of cause and consequence.

Reading: (07:45) It has been explained above that since the light of Ein Sof is completely even, it had to restrict itself evenly on all sides. This means that all four phases that were restricted are of equal level, without a distinction of refinement and coarseness that make four degrees be one below the other down to phase four, the coarsest and the lowest of them all. Rather, they are all even.

M. Laitman: (08:17) Meaning in spirituality, he already wants to emphasize here, size isn't taken into consideration, or height. Only the weight compared to a certain person or a certain degree, or a certain topic, that's how they check. The restriction was equal, what does that mean? If I'm in an intensity of a thousand kilos and somebody only has 10 grams, so the restriction between me and him, is there a difference, no. If I restrict myself and he restricts himself, we are equal. Not that he's great and he's small, and for me there's a big restriction and he has a small restriction, it's equal. What can you learn from this? That we don't talk about the quality that a person gets from childhood or from birth, or from education. Only as a result of their exertion, if he gets something, that is written on their name. And you can have a million tons of desire and a huge brain, and I don't know, a heart, if it came from birth or from other states, not as a result of your exertion, you're equal with everybody. In that, everybody is equal, nobody is born more or less towards spirituality, nobody is different than the others. The restriction already explains this phenomena in spirituality: everything depends net on your exertion, on your labor. There's nothing else that discerns between created beings. Until they don't start exerting, there's no difference between them.

And obviously, it's not like we look at people, that we weigh them according to as much he or he is from birth, that there's no justice in that. Also the exertion, we have to understand that the exertion a person gives, it has nothing to do with what he got from birth: a big brain, a small brain, another, some big or small forces. Somebody that is from childhood, he was very, took control or he controlled himself, nothing. They don't take anything into consideration, there is completely no preparation that is different from one to the other, it's wondrous! There could be someone who's just like a rag, and the other one is ready to – once you start laboring, exerting, everybody's equal, there is no difference.

To such an extent, and it's all from the restriction that was one, in evenness, that it couldn't be otherwise because what comes from the Creator. That created beings are different, that they can mix and complete each other. So, what came from the Creator, it's not taken into consideration that it makes a difference between us. The differences only depend on a person and their exertion, that has nothing to do with what a person got from the Creator. We'll talk about that later, it's very deep things that we can't really, we can't work with them because it doesn't seem like that to us. Right away, we see a person and his qualities, and his success, what he excels in, and all kinds of things—something he got from birth. That's our image that we see in a person, only the result of the exertion, if we could see that in each one, that that is a true image, a spiritual image of a person, it would seem different.

Reader: Continuing to read.

Reading: (13:22) All that was added in the restriction, to distinguish in it more than in Ein Sof, is the matter of ‎the four phases with respect to their causing and cascading from each other by way of cause and consequence. Phase one is the reason and the cause of the emergence of phase two; phase two is the cause of phase three; and phase three is the cause of phase four. However, in terms of refinement and merit, they are even.

Reader: Item 53. The cause and consequence in the four phases did not exist in Ein Sof.

Reading: (14:05) 53. This matter of cause and consequence, which nevertheless divides them into four phases, could not emerge in Ein Sof prior to the restriction since there, even the vessel in general is not apparent. Rather, it is all light, as it is written in Part 1. However, after the light of Ein Sof departed from those phases, they became apparent and what we must now discern became disclosed, namely the light itself, meaning what they had before the restriction. The four phases themselves remained empty of light because after the restriction, it became apparent that these phases are not one with the light of Ein Sof, as it seemed to the restriction. It is like a candle that is incorporated in a torch: It is indistinguishable. However, when separated from the torch, it becomes apparent to all.

M. Laitman: (15:08) The candle, means what a person himself is, and the flame, is what bestows from the side. So, if he's surrounded by the Creator, you can't see the candle from the big flame. Once you remove the big flame, the Creator, so you can see the person, that little candle. That's why there are a lot of actions, now, to separate the man from the great light of Ein Sof, and to give him the opportunity to see himself. Because in the great light he can't feel himself, he can't feel his actions, and how he could bring himself to a state that in this world of Ein Sof, with his little candle, he can make this big torch that came from the Creator.

Question (Petah Tikva Center): (16:22) How is it that cause and consequence was not in Ein Sof? If so, how did Malchut make a restriction? After all, she revealed the gap between herself and the first nine, between herself and the Keter?

M. Laitman: What's written here that you're asking about?

Student: Beginning of 53, This matter of cause and consequence, which nevertheless divides them into four phases, could not emerge in Ein Sof.

M. Laitman: It wasn't revealed in Ein Sof, it's not that it wasn't there, look how he says it: it wasn't revealed in Ein Sof, towards who? Obviously, he's not talking about the Creator, we're always speaking towards the vessels that are on that degree. Meaning, Malchut of Ein Sof, when the light shines, she cannot discover any discernments except for the way the light fills her. The light that fills her suppresses all the discernments, all the feelings that belong to the vessels. The development of the vessels, the deficiencies, the transitions, the way that inspirations and feeling comes to her. The light fills all that to such an extent, we need to understand that a state like in the world of Ein Sof. It doesn't happen anywhere because there, until Malchut of Ein Sof, until the restriction, the light came before the vessel. The fulfillment, the wholeness came before the deficiency and then, there wasn't such a state that the vessel feels itself. It changes, but the changes in it don't come from its own deficiencies and then comes the fulfillment. But from the light making it in such a way, that's why it says that the cause and consequence isn't even revealed, yet. He just knows what happens in itself, he's still lacking the recognition of being disconnected from the light.

Even in Malchut of Ein Sof, we say, He and His name are one, s o why a restriction? He's only lacking that addition that wants to reach adhesion. Because of this addition, he performs a restriction, and that is a deficiency with no deficiency. There is no real deficiency in the vessel but because the Emanator bestows that to him in an indirect manner. Meaning he wants to emphasize here that the cause and consequence still wasn't revealed in a way that it came as a deficiency. Well, it's difficult words here, I don't know.

Question (Petah Tikva Center): (19:36) We learned that this was specifically in phase one, that it placed them before the deficiency. But after phase two, where the matter was specifically the Zivug of the light, so because it wants to be?

M. Laitman: No, no, no, no, no, no. Phase two doesn't drive the light out, it ascended in adhesion, the desire ascends, she wants an even greater addition. Not that she says that the fact that she's filled with light disturbs her; otherwise, phase two wouldn't have light of Hochma. It is in the light of Hochma and in the light of Hassadim. The light of Hassadim comes upon the light of Hochma. She doesn't feel the light inside because she has a different desire but not that she drives it out.

Student: But he says in a few places that the reason phase two is considered a vessel is that it can be a vessel only if there was once a Zivug of the light. If there was no Zivug of the light, then it's impossible to define it as a vessel. Meaning phase four must have gone through a Zivug of the light in order to be a vessel before the restriction.

M. Laitman: It was a distancing, right, but there's something more delicate, here. It wasn't distancing from the light, but distancing from the reception of the light. Phase two doesn't want to be a receiver, she wants to be a bestower. She doesn't drive the light out, she wants to bestow. The Creator is filled with light, why should I drive it out? She has no tendency to restrict herself, she doesn't restrict herself. For her, from knowing the root of the light, the Bestower, awakens in her a desire to be a bestower; from this desire to be a bestower, because it becomes greater, more important than the desire to receive. So, it was almost separated from the will to receive and the light of Hochma that was in phase one. Not that she drives that out forcefully, no, that was one desire, it covers the other. The desire to be a bestower covers the desire to receive, the light of Hassadim comes and almost, separated from the light of Hochma. Then, when it was revealed in her that she can completely disconnect from the light of Hochma to such an extent. So she starts understanding that she can't without it, that if she disconnects from the light of Hochma, she won't be a vessel anymore, and then how can she connect back to the Bestower?

M. Laitman: (23:08) Meaning, phase two itself says, one moment, if I'm going to completely be a bestower, want to be a bestower, then I will disappear. What's my livelihood? It's not that there's a matter of, I'm dead – in spirituality, what's dead? It's not like here, not for us. It means I stop existing in its own right, so I'm not allowed to do it, otherwise, I won't be able to bestow. Why am I now keeping that last spark of the light of Hochma that it won't depart from me? I'm going back to Zeir Anpin, because if I won't receive the light of Hochma, there's no created being anymore, then I'll completely be like Him. He gave me the will to receive, now He gave me the will to bestow, so I annul – no, she doesn't annul – now I want, in the end of phase two, to extend the light of Hochma. Meaning she brings herself for the first time, the will to bestow, she awakens it as it was in phase one but from her own will, because if there's no created being, there's no bestowal from her to the Creator. That's why we say that phase three is already bestowing to the Creator. There's the light of Hassadim and the light of Hochma, but this bestowal, it's still lacking the yearning of itself. Meaning the vessel never works in these four phases in order to depart the light. It always works on the desire, to raise the desire, to increase it, and obviously these things also happen themselves. The four phases are – we'll never finish it, that's HaVaYaH.

Question (Moscow): (25:25) Is the restriction a result of exertion or shame?

M. Laitman: The restriction is a result of the shame, the shame is called that the vessel feels in complete wholeness, that He and His name are one. That there is no higher state than that, and the state he is in, all that wholeness, and all the fulfillment, come only from the upper one without any participation of his own. Meaning on one hand, there's wholeness, not lacking anything, He and His name are one, in adhesion, everything there is, there's nothing to add except for the yearning on behalf of the lower one. There is no place to show that he also wants to stay as a Creator. There's no opportunity to show it, to reveal love in such a way that the light constantly comes before the vessel. That's why He restricts Himself, all in all, what is the restriction? The state remains, it's only toward the created being the restriction works. All the degrees and the whole process, only in order to show that I want the same thing from within myself. And then it starts all the states, the second state, until it returns to the third state.

Reading: (27:25) 54. There seems to be a question here: Since the restriction occurred primarily in phase four, it became evident that that phase is unfit to receive the light. However, it became evident that the first three phases, on which the restriction was not revealed, are suitable to receive the light. Thus, we have a distinction of and importance of one over the other. In other words, phase four is lower than the first three phases.

M. Laitman: What does it mean lower? Not towards the vessel of reception, the vessel of reception is great, on behalf of the Creator, that's a central point! His whole desire, His whole love, His whole expectations, it's all towards that phase four. And it, in His eyes, is more important, there's nothing but phase four. Before phase four, it was all His actions that He performs in order to give birth to that beloved created being and bestow everything He wants to him. But towards the created being, that phase four becomes low and unworthy because along with the shame, along with the recognition of evil, what's in it, the lack of ability was revealed in her to be in equivalence of form with the Creator as the first three phases. But the first three phases are in equivalence and adhesion because there's the force of bestowal of the Creator in them. And phase four, because she doesn't have the force of bestowal from the Creator, she can't be in adhesion. So, that gives the created being an ability now in working with phase four; but above phase four, meaning, in its equivalence to the previous three phases, to perform the same actions as the Creator, meaning to reach a state that phase four will also be a bestower as the root, which is Keter.

Reader: Item 55. The restriction was not because of the inferiority of phase four, but only for the purpose of adornment.

Reading: (30:05) The thing is that the restriction of the light in phase four was not because of her inferiority, for we are still dealing with Malchut of Ein Sof, where phase four was as the light of Ein Sof itself. Thus, how can we even think that the restriction was due to the inferiority of phase four? Rather, the restriction was only as an adornment, when that Malchut wanted the highest possible adhesion, to completely adhere to the Emanator, which is the greatest equivalence of form with the Emanator (Part 1, Chapter 1, Item 90). Thus, phase four did not lose her merit after the restriction, too.

M. Laitman: (30:54) Meaning, phase four actually exists in the same way like before the restriction. Nothing changed. The created being can bestow upon anything that happened before. It can't disconnect itself from what is happening to it but it can only put his attitude on that state. Meaning: restrictions, the descending of the degrees, worlds, Partzufim, everything that happens in phase four after the restriction. It is all what she herself feels that she's in Ein Sof but this is what she adds to her state in Ein Sof. The restrictions, the degrees, the states, the shatterings, her relation towards the state of Ein Sof; that permanent, only state that exists, that is called all the worlds, all the Partzufim, all the souls, the descends, the shattering, our world, with all air returning back to Malchut of Ein Sof – it all exists in her.

We're not speaking about the state she's in. She's in Malchut of Ein Sof, in her place, and filled with the light; we're only speaking about that additional relation that she determines in her state towards the Emanator. That's why on her wholeness, or her measure, it doesn't flaw anything because eventually, she only engages in how to bring herself to completion on her behalf, to that state of Ein Sof. That's why we say that except for HaVaYaH, there is nothing in reality. Everything is only towards the receivers, that they are in states that Malchut of Ein Sof is depicting for herself, how she equalizes to the first actions of the Creator towards her. Is that clear, yes?

Meaning, we have the actions of the Creator, right? One, two, three, well, with the root, towards phase four. This is Ein Sof and phase four wants to add to this Ein Sof on her behalf, these actions: one, two, and three. That she learns them from here, from these actions, she wants to add them, that's the whole process. So, this state itself doesn't change Ein Sof, but only towards phase four, itself, that's it. There's an addition only of what she feels in her attitude. She feels it, she doesn't change reality at all, we're only speaking about her inspirations, her sensations towards this permanent state she's in. That's why it's written, I did not change HaVaYaH. That's why this HaVaYaH is actually what exists, there's nothing but that.

Question (Petah Tikva Center): (34:53) I remember I once heard from you that absolute love, the attitude of absolute love, without the ability to return it, it births hatred in the one who receives this love.

M. Laitman: Yes, these are states – well, I don't want to get into this now, to scrutinize these individual states. Let's, we're speaking more in a studying manner, like in TES. Let's keep going.

Reader: 56. The heading. The extension of the line began in phase four. This is why there had to be a detaining force on phase four, so the light would not enter her.

Reading: (35:37) Now we will explain the matter of the screen that was made over phase four, which is Malchut. When the world of restriction, meaning Malchut of Ein Sof, was clothed there, as it is known that every degree begins with her Malchut of the upper one that becomes her first substance (Item 27). When that restricted Malchut drew the upper light over the first three phases once more, this extension was necessarily with the yearning in phase four in her, since the first three phases are not vessels of reception and extension whatsoever. Hence, it was necessary for her to first draw the upper light into all four phases, even to her own phase four, but in order to prevent the light from reaching phase four, she had to add a new force so as to detain the light from expanding to phase four.

M. Laitman: (36:41) Meaning, now, by extending the light after the restriction, phase four discovers an addition of her own, called longing. That is the new and only thing that the created being can add from itself. Now, this longing, what is it according to its quality, towards what am I longing for? What am I longing for, what is that addition? So again, like we were saying before, the addition, it's not in quantity, it's in quality: in which way I want that light of Ein Sof to be revealed. I can't speak about a quantity of the desire, it can be all of phase four or part of it, I can't invent new desires, I'm not the Creator. I can't also control the light – more or less, it's the same light of Ein Sof – what I can do is add a yearning for myself. Meaning, in my addition, from the shame I felt, not from zero. If I wouldn't have, there's a desire that I got from above, and fulfillment, and the shame is revealed. The shame, if I wouldn't feel that shame, I wouldn't have anything to build myself upon; now, this shame, I need to change it for an addition of desire for yearning. This addition also came from the Creator, actually, but the change I make, that is actually my work, the work of man. Meaning, not that it came from zero, but everything was given. Everything is in Malchut of Ein Sof, just that it has to change this part of the shame.

Reader: Item 57. The detaining force that was added to phase four is called a screen.

Reading: (39:35) This new force that she added is called a screen. This screen is the fundamental factor in the extension of the light of the line over the three phases, since the restriction she made, meaning revoking her desire from receiving in phase four, sufficed only for the departure of the upper light from her. However, afterwards, she drew the light once more, and was forced to reawaken her phase four in order to draw the new extension. Thus, if she did not make that new force toward the expansion of light, the light would reach phase four once again. Thus, the primary factor in the extension of the light of the line on the three phases is only the force of the screen, which she made once more with regard to the light. You must thoroughly understand these two phases, namely the restriction and the screen, for they are the foundations for all the rest in this wisdom.

M. Laitman: (40:34) That the restriction, that she doesn't want to reveal the light the way it is because of the shame. And the screen that does want to reveal the light but in a way that from the shame, specifically comes, as we say in spirituality, honor. Honor, meaning the measure of equivalence, the measure of as much as she resembles a Creator. The feeling of the shame, the feeling of oppositeness, and the feeling of honor is the resemblance.

Reader: 58. Heading. The restriction was of her own volition. The screen pushes the light through an authority not of her own volition.

Reading: (41:34) You must understand the difference between the restriction that Malchut of Ein Sof performed, which is the departure from the great will to receive of her own volition, and her choice to equalize her form completely with the Emanator, and the screen, which is the detaining force through authority and compulsion, so the light would not reach phase four.

M. Laitman: (41:58) The difference is – there are a few screens – the restriction is to not feel that the light that I feel comes directly from the Emanator. Because in this way I become distant from Him. From the feeling of distance and oppositeness, I get shame. This shame comes not because I feel bad, egoistic shame, and then I must correct it because otherwise I feel bad. But this shame, as he says, it is only for the highest souls; that in them there is a revelation of their ability to bestow to the Creator. They start feeling, not a deficiency in themselves in the reception of the filling, but they start feeling that on their behalf, there is inability to fill the giver. Meaning, the shame doesn't come from feeling the vessel, it comes from feeling the vessel of the Creator, that there's a deficiency that I can fill, what is that deficiency? In which way I can receive from Him? Will I feel, will I understand that I'm getting it from Him, from His love?

The Creator gives a fulfillment. That fulfillment comes from love. Do I feel that this fulfillment came from love, or do I just feel fulfillment? So, the fact that I start feeling that it came from His love, this awakens in me the ability to fill that deficiency of His. He, by this, opens His vessel towards me – no, I don't have words, I don't know. Then the created being feels shame, meaning the shame means a feeling of the deficiency in the created being, that additional deficiency that the Creator supposedly opened it for him. The Creator in Himself opens an ability for the created being to get a fulfillment. Now, we're not speaking about the Creator, we're not talking about someone else, we're always speaking from within what seems to the created being, what the created being believes. Meaning, in the created being, a new deficiency opens, he thinks it's a deficiency for the Creator. And then upon that new deficiency, he can start working to fill this deficiency. He can do to the extent that the deficiency, itself, what we say it's not a deficiency or a desire, we say that it has yearning, longing, it has a special name. The additional vessel in the created being is called yearning or longing. That additional vessel in the created being is actually what builds in the created being the qualities of three, two, one, until the root within the created being. And they, those phases are the reflected light that come from Malchut, from the lower one it becomes Keter for the reflected light.

Question (Petah Tikva Center): (46:31) We just spoke about the yearning coming from shame but we also learned that what characterizes the creation of phase four over phase three is specifically the yearning to swallow up the Creator, the status of the Creator. Not to resemble Him, this is the first yearning?

M. Laitman: The beginning of phase four is right, correct, phase four wants to receive everything for itself after it reveals all of its desire, with all of its fulfillment in the lower part of phase four, let's say. That's where the matter of the shame and reaching the restriction comes. Well, that's how it is in every phase.

Student: How come this idea enters into me that I don't want to swallow Him up, I want to be truly like Him. How does it go from one to the other?

M. Laitman: How did it happen in phase one? In phase one, phase one wants to receive, it receives, enjoys as much as it's possible. From this, it wants to bestow, to reach being like the Emanator. Phase four isn't different, the same process, there's no difference, it's like a trigger that constantly jumps: either will to receive with the light of Hochma, or the will to bestow with the light of Hassadim. All the time, there can't be any other states.

Student: But in phase two, it was a little different. Meaning, in phase two, it is the first time that it feels that the Creator is the Bestower, so it says it's worthwhile to be a bestower than to be a receiver – receiver, I'll receive more pleasure from this. But in phase four, the fact that it feels the Creator Himself, this births in him the yearning to swallow Him up. Meaning, it's already past the state of it's more worthwhile for me to bestow than to receive. It reached this, that I feel the Creator from this, and I want to swallow Him up. So now from this, how is it born, that state that I do not want to swallow Him up, but I want to be like Him?

M. Laitman: How it's born, I can't say, the wisdom of Kabbalah, like all wisdoms, doesn't speak about how it happens because that's the action of the light in the vessel. It only says on what happens, like all wisdoms. I don't know how the light works. I only know, from Your deeds, I will know You, from His actions, that this is how it works. This is the right approach to wisdom and no more than that. We can't discover anything but that. Why does the light work in the desire and the desire suddenly wants to bestow? That's the action of the light, I can bring a thousand theories but that's not science, that's not wisdom, those are my imaginations already. We only see that—and Kabbalists discovered this—that from within the action of the light on the deficiency, the deficiency, instead of thinking of himself, he wants to resemble the light. Why? Because. And we need to be very precise about it, otherwise, we just come out of the wisdom into something that – called the third lesson!

Song: (01:14:28)