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

Daily Morning Lesson: July 29, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light #6.

Student: Hello friends! We had now an amazing lesson about the 15th of Av, we're still under the inspiration of it! And the transition from that lesson to the TES lesson — maybe we should think a little about what we want to take out of it. And there was a part that really reminded me of the upcoming congress, where we're all going to connect in. Rav concluded the lesson with these words: To the extent in which we want to show one another love, connection, concern, support. By that we oblige everyone, truly, with force, for them to do the same, and by that we will all connect together into one big world Kli that will be so much easier to attain a connection with the Creator. Do you agree? Try.

Now let's enter the lesson, the Study of the Ten Sefirot. We'll draw the light, and try to implement what Rav recommended for us to do here.

Reader: We are reading from TES.

Reading: (01:40) The Study of the Ten Sefirot (TES) Vol. 1. Part 1. Inner Light #6

Since the expansion of the upper light from the Emanator is certainly immeasurable, but it is only the emanated being that limits the abundance by itself, for it receives no less and no more than his measure of desire to receive. This is the criterion in spirituality, since there is no coercion there, and everything depends on the desire.

M. Laitman: (02:06) And really, give me some case that could be where the light pressures the vessel, or the other way around? How could it be that there's some form of coercion on behalf of the light, how? The light can pressure the vessel to advance but it can't cause it in such a way that the vessel will discover it, more or less, than what it reveals. Because according to the nature of the desire that comes, is that it comes from as much as it can reveal the light. Therefore, according to the nature, light and vessel cannot have relations between them of some exploitation, or pressure – coercion.

Reading: (03:05) The Study of the Ten Sefirot (TES) Vol. 1. Part 1. Inner Light #6

And everything depends on the desire.

For this reason, we call this will to receive, the “vessel of reception” of the emanated being. It is regarded as its substance, and the reason that it emerged from being the Emanator, to be called by the name “emanated being,” since it is defined by a substance that does not exist in the Emanator whatsoever, for there is absolutely no will to receive in the Emanator, as from whom would He receive?

M. Laitman: (03:46) Let's imagine it the way it is in our heart: I am not the owner of my heart, what it loves and what it hates. And neither am I like that with my friend's heart, or anyone's heart. Through all kinds of side, additional actions, exercises, study, we can reach a state where the heart will change. But not directly, it's impossible to compel someone to hate or love, these are things that either are or aren't in a person. This is the example where the vessel defines what it will reveal or what it won't reveal in the upper light. It will decide how it will feel the light, and there's no choice here. You can certainly say, But the first light always changes, and confuses the vessels, and enters and exits, and you know that it does all kinds of actions upon the Kli. Correct, it performs these actions on the Kli in a revealed manner or in concealment; that's what we call the Creator as either revealed or concealed. But it doesn't matter how the light performs these actions, revealed or concealed, eventually, the way the Kli will feel it, that's how it will feel. We, as created beings, talk from the side of the feeling of the vessel. Therefore, it is all eventually defined by what the Kli feels.

Question (Petah Tikva Center): (05:37) Is there a stage where the created being decides to give birth to itself the way the light gave birth to it?

M. Laitman: Is there a stage where the created being decides to give birth to himself? That's not called the created being. That births itself is, that point in the heart that awakens within a created being, the shattered record, and in working upon it on this shattered record. The light that operates on the broken record that is included from records of clothing and records of coarseness. And in this record, this broken record, we have the spark from that shattered screen and the shattered vessel; meaning the desire to receive, the desire that wants filling, the shattered one that doesn't want to bestow. So from all these components, a new discernment begins to be depicted here, called the beginning of Adam. And what is born never was, so I can't say when does a person decide upon himself that he wants to beget the Adam in him? It's not, it appears to us this way, it's felt that way in us, as if we're doing that. But it's certainly the record, it's a record which, by the light which we draw upon it, begins to develop.

You could ask here: from when do we have in this record at some point already a free action; at what point do we receive a discernment called, this is the Adam? Only when we cross the barrier, meaning when we enter Lishma – from Lishma onwards, it's called Adam – before that, it's just preparation. And in this preparation, as we learn also from all kinds of articles, especially from the Shamati articles, None Else Besides Him and others, we don't yet have anything free in us. Only we can hasten the influence of the light upon these our records so that they will emerge faster, and by that, we will become wiser, we will grasp certain new discernments. But there's no Adam yet; Adam begins from the first screen that we receive beyond the barrier. And then by that, he is similar to the Creator. We don't yet know what a screen is, which we acquire, it's not the same screen that was from Ein Sof in the cascading of the worlds to our world. Here, a screen which we assemble upon ourselves is called the Adam – it is the one that makes us resemble the Creator, in it, there's an additional discernment than ours. There, it's just systemic lights, vessels cascading, es, that's the still, the system. And here, when it comes from the shattered vessel and the record of the light, there's lights, and sparks, and vessels within this shattered vessel. So, when we start to develop that, there's a decision upon the screen. The decision on the screen that we're going to grow it from below upwards, that's called the Adam.

Reading: (09:56) The Study of the Ten Sefirot (TES) Vol. 1. Part 1. Inner Light #6

Now we will explain that there are four degrees in this substance, from Katnut to the Gadlut of reception. The fourth degree, being the Gadlut of reception, is complete only in Ein Sof, before the worlds were created. It is the only one on which the restriction was carried out, and we will clarify henceforth that it was emptied from all the abundance that she had from Ein Sof, and remained in a phase of “vacant space.” This is what the ARI means when he says that before the world was created, meaning in Ein Sof, there was no such phase of vacant space there.

Question (Gan Yavne): (10:51) Is specifically my resistance to the spiritual fulfillment what gives me the ability to feel spirituality?

M. Laitman: The resistance to spiritual fulfilling cannot be spiritual. Spiritual fulfillment is considered a feeling that comes from a spiritual action. A spiritual action is called an act of bestowal. Let's say me and you connect and we want to bestow to one another and then I receive fulfillment from you. So, should I resist this? If I were to resist this, I won't be able to give you the chance to be delighted. In what can I supply you with pleasure? By me receiving that fulfillment from you, as you love me, and by that, I can express my love. So, there's no resistance to a spiritual pleasure; on the contrary, if the pleasure is spiritual, you can receive it – the definition is not precise.

Question (Petah Tikva Center): (12:10) In our world, we measure substance, matter, according to its specific weight, absolute weight, and so on and so forth. In the spiritual world, in the substance, in the desire, there are many dimensions. Which dimensions?

M. Laitman: Of course, how do we distinguish and measure, weigh the matter in the spiritual world? The force of desire. Desire is a force to the extent in which I want, as much as I want, I draw, the more I hate, I reject. As much as I love, I attract or draw. And then we measure this force of attraction and force of rejection or repulsion and that measurement comes from the coarseness. Just like in our world, let's say Earth has altogether a certain mass. And when it attracts in this mass, it attracts everything in its vicinity, or upon it with, a special force. And if we take another planet instead of Earth, let's say Jupiter, which has a weight there of, I think, 243 if I'm not mistaken – more, if I'm not mistaken, I'm not certain – but there, the force of gravity is 243 times more. So also, the coarseness there is greater than the coarseness, here. Meaning, we measure through this mass the gravitational force in coarseness, that's how it is in spirituality.

We need to understand that the wisdom of Kabbalah speaks about the spiritual mechanics in very simple terms. If you don't have, besides light and vessel, anything else, altogether you're learning these two discernments — the force of giving, the force of reception, either the force of attraction or the force of rejection. All of this is just two forces, two discernments, no more than that. And don't think that in our world or somewhere else there are more discernments. Rather, it's just different manners of relations between these two forces and no more.

Question (Petah Tikva Center): (14:48) I want to ask, that there it's so tangible and you can measure it, like in our world, the substance — can you do it?

M. Laitman: Kabbalists measure this, certainly they measure, because they have records that awaken, and these records awaken one after the other. The records emerge like a chain of records from within a person. That from Ein Sof until our world, all the Partzufim cascaded and everyPartzuf, when it goes through a refinement, leaves a record behind. And it turns out that in the final, last part, in the world of Assiya, Malchut of Assiya, there are all the records from the cascading from Ein Sof all the way down there, from above downwards. Now we're beginning to return back from this degree, which is considered above the barrier, yes, from below upwards. So, these records that we are realizing are in the opposite direction, from below, the smallest record, and all the way to the biggest records above. And from these records, from the cascading, we have cause and consequence, what comes before and what comes after. The connection between the records, where the record of coarseness and record of clothing are not from the same degree. But rather from one degree is the record of Aviut, but the records of Hitlabshut are already from another degree, a higher-up one. And therefore we already feel, in the work upon another degree, the surrounding light.

Let's say I'm in 4.3 — I'm in phase 3 of coarseness – but the light that arrives upon me and I want to identify is from degree 4, so it already attracts me to a higher degree. And this tells me that the light is like the Creator toward the vessel that is the created being. And then from these two components, I am constantly in a relation toward the right order, to implement these records only. There is no other work that has not been determined in advance. We realize records from below upwards, only preceding the desire of the created being, and this desire that we attain is called Adam. Where I will want to realize each time a record – that's considered me building myself in the middle line – that's the difference. That should be enough for us. For now, we'll have to stop.

Reader: Short excerpt, 16 minutes, but many discernments, simple explanations, but very broad in scope. Prepare your questions. I was impressed by what you said. There's no coercion in spirituality, right, it was a beautiful explanation!

Reader 2: That was really beautiful, that part of choice, where Rav said that actually true free choice is only after the barrier. And before the barrier, all that we have is actually the effort to hasten the emergence of the records. All our work here that we're doing below the barrier is to hasten the emergence of these records, all the work in this society with love of friends.