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

Daily Morning Lesson: October 21, 2025

Part 2: Live broadcast with Rav.

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #9

Reading: (00:19) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #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 item five again.

There are no vessels prior to Akkudim, meaning in the Ten Sefirot of the Rosh of AK, item five. Prior to the existence of Akkudim, the upper light could not clothe any vessel.

Reading Again: (01:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5.

Reader: Let's read the inner light interpretation, item nine, relating to could not clothe in any vessel.

Reading: (02:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #9

9. The reflected light that rises from Malchut upward is not regarded as a vessel for reception of the upper light, but only as a root for a vessel of reception. Thus, as much as Malchut of the Rosh expands and broadens to ten Sefirot from her and within her by, the reflected light that overturns and descends from above downward, there are still no vessels there at all (see Part 3, Chapter 2, Inner Light, item 3)

.

It is so because the reflected light rises there from below upward, and any clothing from below upward indicates departure from reception. The reason we call it clothing is that the ten Sefirot connect there and become a root for the clothing. This is why the ARI writes, “The vessels could not tolerate it.”

Question (Petah Tikva Center): (04:13) He writes that Malchut of Rosh spreads and expands into ten Sefirot, but until it does, there are no vessels there. So, what does it mean that Malchut of Rosh expands?

M. Laitman: In the first ten Sefirot that are called ten Sefirot of the Rosh, the head, there, when the Malchut of Rosh expands and performs a coupling by striking, it expands from the Rosh to the Toch, and by the reflected light, it inverts from below upward, and he writes, and there, there are no vessels. But afterwards, from the expansion, the mutual expansion between the lights and the vessels, everything changes.

Question (Petah Tikva Center): (05:32) What happens after Malchut, well, there's a reflected light rising from below upwards, so what is the process there that allows Malchut of Rosh to expand below the Peh, which later turns into the vessels?

M. Laitman: Malchut of Rosh is in a coupling by striking with the upper light. It changes in order to resemble the upper light. As a result, the upper light clothes in her, and with her, when the upper light clothes in the ten Sefirot of Rosh, it descends. In that way, the vessels are filled for the first time, the vessels of the created being.

Student: What allows Malchut to expand below? There was a coupling by striking, and there is reflected light, and only then she expands below.

M. Laitman: Yes, first there must be the creation of the reflected light, because without it, the direct light is opposite from receiving and expanding. That's why it turns out that Malchut, on that same degree, rejects the light that comes to her, the direct light, and that action stabilizes the reflected light in her. The reflected light clothes upon, sorry, the direct light clothes in the reflected light, and then the light that came out after this action of coupling by striking descends below, and fills that same vessel.

Student: It's the same vessel? When Malchut expands, well, she now expands towards what existed before, below the pit.

M. Laitman: Now, what happens now? That the upper light fills the vessel, and the Partzuf, the system is preparing that it can descend and fill that vessel.

Question (Petah Tikva Center): (09:24) The vessels couldn't tolerate it. Where does that happen?

M. Laitman: It happens after the restriction, and after the distancing from the light, the vessel decides that it receives, and then according to her desire, she has a series of actions that as a result of that, the light enters the Vessel, fills it, and in this way, the vessel can receive the light. That's already the reception of the light in the vessel.

Student: So, in the Rosh, there's also the ability to feel that the vessel cannot tolerate that state?

M. Laitman: Of course. All the actions that are in the vessel, so first of all the Rosh feels and decides.

Question (Petah Tikva Center): (11:13) He writes that reflected light rises from below upwards, indicating a departure from perception. So, what is the connection between the restriction and the reflected light from below upwards?

M. Laitman: Restriction is when the light closes itself off and doesn't let the light enter in any way. That's the restriction. After the restriction, there is a correction. The vessel starts receiving the light according to equivalence of form with it.

Student: He writes that reflected light from below upwards means a departure from reception. So, it seems that restriction and reflected light are the same thing. So, the question is, well, I always thought that the restriction is some kind of decision, but here he says that it's an action.

M. Laitman: It's a decision and an action.

Student: Departure from reception, why does it already immediately build vessels of bestowal? It seems like a skip ahead. The vessel just restricts, it doesn't receive, and then everything starts inverting into bestowal as soon as it restricts itself? Is that the…

M. Laitman: I don't know exactly what you're talking about. We have ten Sefirot, restriction, screen, reflected light that enters in contact with the direct light. So, the ten Sefirot of direct light are now performing actions to receive …sorry…Ten Sefirot of reflected light are performing actions how to receive the direct light into them. That's what the vessel does.

Question (Kyiv 1): (14:23) When Malchut reflects the light, what does it want to give back to the Creator?

M. Laitman: Malchut of Rosh wants to equalize with the upper light. Just as the upper light comes as a result of the restriction, so Malchut of the Rosh performs actions that resemble the restriction, and after the rejection, she wants to resemble the reflected light. And then it turns out that the restriction, the screen, and the reflected light are actions that by them, Malchut of Ein Sof reveals herself. That's what she wants to do.

Student: Why does she suddenly decide to also add the lower vessels under the Peh? Why not remain in the state she was in?

M. Laitman: It's clear to us that if we want to do something for the sake of the others. So a desire has to be implemented completely. Because Malchut, after she performs the restriction and doesn't want to receive for herself, she inverts herself and starts receiving the upper light in order to bestow. And here she fills with her reflected light. She can fill the Sefirot of the direct light. And in reflected light that clothes upon the direct light from below upward, and after she clothes, she can receive those two lights, the direct light and in it is the reflected light, she can receive it into her. Those are the actions that Malchut has to perform now.

Question (Moldova): (17:28) What does it mean the clothing of direct light in reflected light? By this operation does Malchut scrutinize something in the direct light?

M. Laitman: By Malchut clothing the upper light, she starts feeling as much as she cannot receive that upper light. And as a result, we'll learn about it later, she actually moves from, how do I call it, this exercise.

Question (Turkiye 1): (18:27) How can we reach such a state of connection in the Ten so as to clothe the upper light in the Ten.

M. Laitman: That's already a true spiritual action. For this, you need to be connected between you. Only in order to have forces, understanding, feeling, attaining, what to do with that light, the upper light that you are now about to reveal. And when you receive a part of this light, and in your vessels, by being connected together, you're already going to have reflected light. That there can’t be anything but rejecting reception. You'll be able to reject the direct light, and clothe the reflected light upon it. And that's the first action that the vessel does.

Question (Petah Tikva Center): (20:04) What's the connection between us in the Ten and the reflected light?

M. Laitman: You are doing that in order to have reflected light.

Student: How to generate reflected light in the Ten?

M. Laitman: When I want to receive the light in order to bestow it to the friends.

Student: And in that action, our common result is the reflected light?

M. Laitman: The common result is the reflected light.

Student: Do I reject the direct light?

M. Laitman: Because the direct light wants to clothe in the vessels of reception, and it's prohibited according to that law.

Student: The light, the direct light, clothed in reflected light, we call that the Creator's revelation in the connection between us, is that it?

M. Laitman: The direct light clothing in reflected light is the feeling of the Creator that is revealed in the connection.

Student: And by what can we reject the direct light? What is that force of rejection?

M. Laitman: A Partzuf, the created being, performs a restriction on the reception of the upper light. And as a result, the light can depart.

Student: What is light clothed in light?

M. Laitman: We'll talk about it. We say that the reflected light, when it clothes on the direct light, that reflected light is the vessel to receive the direct light. And those two lights, the reflected light and direct light, they are both called the upper light.

Question (Petah Tikva Center): (22:41) So there's a double limitation here in the process? The first limitation is the restriction, and the second limitation is the inversion of the reflected light?

M. Laitman: The first limitation and restriction, yes, that's a limitation. The vessel performed that limitation. And the second limitation, what did you say?

Student: The process of inversion of the reflected light, which inverts and descends from above downwards. Is that also a limitation, a restriction? Why does it invert? What causes it to invert all of a sudden?

M. Laitman: It inverts because there are actions that are from above downward, and there are actions that are from below upward. And when an action goes from direct to reflected light, we speak of that inversion.

Student: So the clothing is the inversion?

M. Laitman: Yes.

Question (Haifa 1): (24:18) Can it be said that reflected light is the light of Hassadim?

M. Laitman: Let's say so.

Student: Or is it something different?

M. Laitman: No, I know where you're mistaken, and we'll learn about it later.

Question (Petah Tikva Center): (24:54) The inversion from above downward. Can we say that this is, in effect, bringing something from potential into being enforced?

M. Laitman: No. From above downward, or from below upward, it's actions that the screen and reflected light, which is the main part of the vessel, it performs it in its vessel, and then according to that, the light exchanges to the direction of its development, its expansion, and that way, eventually, the light enters the vessel more and more. It connects, yes.

Student: So what's the change? I want to perhaps focus the question. The inversion, the change between the reflected light, it being, it coming from above downwards. To begin with, the vessels can't tolerate it, yes? So, what happens that suddenly the vessels can tolerate it, they can receive it? What happens there, in that inversion where suddenly there's clothing? Because here, towards the end of this item, he says that the ten Sefirot connect there and become the root to that clothing. So, there's a profound change here, roots of clothing, so what is that change?

M. Laitman: Because there was never anything like that. The action that was born as a result of all the previous actions, the restriction, screen, reflected light, the connection of reflected light with direct light, and then what happens is there's already a closeness between them even though they're opposite.

Student: So, these are the impressions from the light, the light departs more and more, and so the more we get to know the qualities of the light in the connection between us.

M. Laitman: Yes.

Question (W Unity): (27:50) What is the difference between the feeling of the light in the Toch and in the Rosh? The Toch inside, I guess that's a feeling of adhesion. So what is felt in the Rosh, the head?

M. Laitman: In the Rosh, there's a feeling that the vessel is participating only according to, how should I say it, according to its presence.

Student: The attitude of the Creator towards the created being, is that felt in the Rosh or in the Toch?

M. Laitman: Those sensations are always in the Rosh of the Partzuf. And afterwards, already in order to bestow, to connect, to give, to perform actions, that will be even closer to that part that passes the light onward, extending the light. So, from the Guf it goes to the Rosh, and from here the Rosh changes, and the light passes even deeper into it. And afterwards, every time there's an inversion. And as a result of that inversion, the Guf can start receiving the light that is revealed in the Rosh more and more.

Question (MAK 11): (30:27) You said that if we want to bestow something upon others, that desire needs to be realized fully. It's similar to a law that can elevate us in spirituality, but we don't seem to be using it, so what are we lacking?

M. Laitman: We're lacking forces. We're lacking forces in order to bestow.

Question (Almaty): (31:05) You said that I want to receive the light in order to pass it on to the friends. So, I can say these words with my mouth, but I don't know how to actually relate to them. Perhaps you can help me get closer to understanding them.

M. Laitman: You need to turn to the upper Partzuf. And it will give you an ability to perform a restriction, a screen, reflected light. To receive in order to bestow. All these actions you'll be able to perform with the help of the upper Partzuf. It needs to do it upon you. After you express your request, your desire for it to happen.

Student: Who is that upper Partzuf?

M. Laitman: Who is the upper Partzuf? We learn about it. It's the Partzuf of Adam Kadmon. And here and now we're learning of those first actions it performs. It's the most important thing.

Question (Almaty): (32:39) The direct light comes from the reflected light. If there is direct light, where does it come from?

M. Laitman: In every Partzuf there is directed light and reflected light. What else do you want to ask?

Student: Ohr Yashar comes from the reflected light. And in the first Partzuf is there direct light? And if so, where does it come from? What is the order of operations if I understand correctly? You have reflected light and then you have direct light. And in the very first Partzuf, Galgalta, where does the direct light come from?

M. Laitman: Direct light descends from above downward from the light of Ein Sof. In the Rosh of the Partzuf. It expands from above downward.

Student: I'm confused regarding the inner light. Is it not the first light that comes from above downwards?

M. Laitman: You have to read everything calmly and you'll understand it. It's a confusion that has nothing special about it.

Question (Petah Tikva Center): (34:19) What is the operation in which a vessel clothes the light? What is the relationship between the light and vessel in that action?

M. Laitman: The light. The vessel clothes upon the light. A desire to receive that's in the vessel feels itself that an opportunity comes to clothe upon the light. And that happens through a hug. In such a hugging, they clothe upon one another. And that's how the lower one clothes upon the upper one.

Student: That action of clothing. Does it always happen from below upwards? Is it an act that is opposite to the expansion?

M. Laitman: Yes.

Student: And now we talked about the upper Partzuf, it being AK. He says here in the text that then in Atzilut, there began a limitation on the light. So, how did he skip to the world of Atzilut in this process?

M. Laitman: It's not the world of Atzilut.

Student: So, what is the text about?

M. Laitman: Something new is born. Something new is revealed.

Student: From the limitation of the light?

M. Laitman: Yes. That's something we'll learn later.

Question (PT 33): (36:16) Reflected light, is that something that passes between Partzufim, or is it something that is born and ends within a Partzuf?

M. Laitman: Reflected light is what is born from the striking of the upper light on the screen. The screen can raise reflected light. It's like a response that the screen gives. That response, the reflected light, clothes on the direct light. And then both of them, the direct light and the reflected light, fill the vessel.

Question (Petah Tikva Center): (37:13) In the same sentence, he writes that the clothing is the ability where the ten Sefirot connect to each other. What is that operation, where the ten Sefirot connect to each other?

M. Laitman: In what action?

Student: Clothing.

M. Laitman: Well, in the action of clothing, reflected light that the Partzuf raises, it ascends and clothes on the direct light. So, what's the question?

Student: The question is, what are the ten Sefirot that connect to each other? I suppose he continues and speaks of ten Sefirot.

M. Laitman: Of ten Sefirot, yes, there's always ten Sefirot, and they always perform an action. The action here is that they clothe the direct light upon the reflected light, and both those lights build an inner light, where they both descend from that place downward, into the Kli, into the will to receive.

Student: And this is expressed through the ten Sefirot? This is expressed in the ten Sefirot?

M. Laitman: Yes.

Question (W MAK): (39:05) What is the reality of the limitation of the light? Why does the created being need to be limited to attain all that light?

M. Laitman: In any spiritual state, we can see or feel only if we limit it.

Student: What is the limit of the vessel? The boundaries of the vessel.

M. Laitman: The boundary of the vessel is that it can't receive anymore. That it can't... When it can't receive anymore, that's its boundary. As a result of being able to perform that limitation and opportunity to receive in that limitation the upper light into it.

Student: And in the end of correction, these limitations vanish, or is the created being still limited?

M. Laitman: In the end of correction, everything works in a completely different manner.

Question (Petah Tikva Center): (40:36) There are two discernments here that I don't exactly understand. We say that the reflected light, that's how the text begins, the reflected light is not regarded as a vessel of reception for the upper light. That's what he writes in the beginning of item 9. And then we say that the reflected light is what allows the vessel to receive the upper light. Why this inversion all of a sudden? To begin with, rather, the reflected light isn't a vessel of reception, and then something happens and suddenly it is a vessel of reception for the upper light.

M. Laitman: Reflected light is what comes out of the striking of the screen on the direct light, and it won't let the direct light enter the Partzuf. Afterwards, that screen with the direct light ascends from below upward and clothes upon the direct light. And in that clothing, it can take a part of the direct light and part of the reflected light, according to the calculation, and invert from within into the vessel, into the desire. Then it turns out that the upper light is clothed in the vessel.

Student: Yes, I heard, it's a new definition. You called the direct light clothed in reflected light. You called that the upper light. You've mentioned that several times today. What is that upper light? What is the quality of that light? Direct light clothed in reflected light, which can then enter the vessel.

M. Laitman: The upper light that is clothed in the vessel can be clothed in the vessel only under the condition that it performs an action of its resemblance to the direct light. Then it turns out that the reflected light that ascends from below upward, it needs to adapt itself to the direct light that is above it, to clothe upon it, to connect to it. And when they are both connected together, they can start descending downward.

Student: That's exactly what I don't understand. Why, suddenly, this connection between the reflected light and the direct light can descend into the vessel? It's a vessel of reception. How is it compatible all of a sudden? How is that compatibility achieved?

M. Laitman: The light comes to the screen. The screen rejects it. It doesn't want to receive. It performs a calculation, raises reflected light. This reflected light clothes upon the direct light. And then they measure, or it's more correct to say that the screen measures as much of its direct light it can receive in the reflected light in it, in order that this action will be a correct spiritual action, meaning that it is all connected to bestow. So it turns out that the upper light clothes in the reflected light. And from this, a spiritual Partzuf is born.

Student: Can we say that this operation, after the direct light clothes in reflected light and then the screen performs the calculation, that it's like the allegory we learn about the host and the guest where the guest says, okay, I can take, but only, I don't know, a piece of lettuce with the intention of bestowal. And that is an action where the screen comes and decides that this part of the upper light it can receive in order to bestow.

M. Laitman: There are a few things here. First of all, the lower one can do whatever it wants, because it must make sure the upper one won't break through into him and do all kinds of some innovation in there. That's why what the lower one does, it opens itself to the upper light only to the extent that the upper light can connect to the vessel, to the screen. And the part of the upper light that can clothe on the screen, it becomes inner light.

Question (Unity 4): (47:28) On what thoughts should we concentrate so that the potential of the reception of the upper light will come to be actualized/ what should we think about?

M. Laitman: You need to think how to understand your teacher. What Baal HaSulam wrote for you, that's what you need to read. I don't know how many times I read this. I don't think that less than a hundred. You need to constantly try to depict yourselves as being in this action.

Question (Petah Tikva Center): (48:28) He's talking about a discernment between the roots of vessels and the vessels. What is the difference between the root of the vessel and the vessel itself?

M. Laitman: The root of the Kli isn't a Kli yet. You have to have a few more actions to bring it to a state of a vessel. That's it.

Student: What is there in the roots, or rather, what isn't there in the roots of the vessels that exist in the Kli, in the vessel, ultimately?

M. Laitman: In the roots of the vessels, there's a will to receive. And that will to receive needs to be a feeling and a force that it knows what to do, how to receive the fulfillment with the intention towards… who is it aiming this towards, all these actions that the will to receive does with the light, it all belongs to receiving that upper light.

Student: If I may ask.

M. Laitman: Well.

Student: The roots of the vessels are attributed to the Rosh. In the Rosh, there's a calculation. It wants to receive in order to bestow. What is the difference between the roots of the vessels and the vessels which can actually do this in practice?

M. Laitman: The roots of the vessels, it's still not in action. Not a revealed action. And that's why afterwards comes an action.That then, the upper light clothes upon the will to receive. Not as much as that will to receive gives it an ability to clothe, and in this way they keep going.

Student: So, is it correct to say that the difference is its process of development, and we just have to hold that root, those roots of vessels, and wait and expect there to be vessels, for vessels to come?

M. Laitman: I don't know exactly what you're trying to say here.

Student: Okay, thank you.

Question (PT 19): (52:03) We've been learning here for almost an hour of TES together. Tell me, do we need to apply this in the Tens, all the stuff we learn? And if so, how? How to raise reflected light in the Ten? We need to do this in practice, not just theory. What I'm hearing here is a lot of theory, The Study of the Ten Sefirot. How do we come to actually do it, execute it in the Ten?

M. Laitman: Don't stand in the way. Don't stand in the middle. Just get into these actions with all your heart and all your head, and try to be inside them. Then you'll understand what you need to do in order for you to feel these actions that they are going through you.

Student: Do you need to explain how to do it, or does it come naturally?

M. Laitman: It will come naturally.You need to clothe in this.

Student: Can I get an example of how to raise reflected light in the Ten so at least we can understand what's the work here?

M. Laitman: Reflected light in the Ten is when you are ten people, when you want to connect to one another, and one another, and everybody together. And as a result of that, you want to raise your will to receive to the Creator.

Student: And this is with a coupling by striking, or without a coupling by striking for the moment?

M. Laitman: That's after that. Afterwards.

Student: Okay, I understand. Thank you.

Question (Petah Tikva Center): (54:19) The roots of the clothing of the light in the vessel begins with the restriction. What is that act of restriction? And what is it a result of? Do we need to aim for it? Let's begin with what is the act of restriction, and due to what does it happen?

M. Laitman: The action of a restriction takes place when the lower one wants to ascend to the degree of the upper one.

Student: Yes, it's an operation that the upper one conducts on the lower one. The lower one aims for something else, but a result of what you just said, the act of restriction is performed upon it, yes?

M. Laitman: Yes.

Student: So, we don't aim for restriction itself, but rather we aim higher and then as a result of that it happens to the lower one, the restriction.

M. Laitman: I don't exactly understand what you're saying.

Student: The act of restriction is something which happens of its own or is it something we aim for?

M. Laitman: The action of the restriction, first of all, it happens after, after the first restriction that the lower one decides that it does. So, all the actions happen from the lower one towards the upper one.

Student: What exactly happens in that restriction?

M. Laitman: The desire, when it wants to fill itself, that desire restricts. It doesn't want to use it, because otherwise it moves it away from the Emanator.

Question (Petah Tikva Center): (57:19) The question is about reflected light. When the screen generates reflected light and it rises, the reflected light clothes on the direct light and that, from what I gather, is the direct light. Oh, rather the inner light. The quantity of the inner light, is it determined by the quality of the reflected light?

M. Laitman: Reflected light is the desire of the lower one to resemble the upper one. To resemble. And then it performs all the actions. It clothes upon it.

Student: Where does the lower one feel the surrounding light?

M. Laitman: The surrounding light is felt by the lower one in its vessel. Not in anything else

Student: So it feels the inner light within the vessel and also the surrounding light?

M. Laitman: In the vessel it feels the inner light, and along with that, it feels the surrounding light.

Student: Rav, we need to conclude the lesson. I wanted to ask, there is a big awakening towards the TES, many questions, we delved in the materials very deep, how do you summarise this lesson?

M. Laitman: We have to study this every day and then it will work out quickly. That's it. So, good luck, a big hug, and good luck to everybody.

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29 Mai 2020
Что мы забыли

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены