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

Daily Morning Lesson: September 10, 2026

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

Reader: Hello friends! Like Rav said, we will start to study the Ten Sefirot! We have all the supporters for this, all the friends, all the books, our Rav, and the study, itself! The goal of the study, which is the main supporter, which only the upper light can help us. But nevertheless, I must say that we have to exert as well to understand what the Kabbalists are writing to us, meaning to make an effort to live within this text. Within the books, which is also our support, so that's why we're studying the Study of the Ten Sefirot. Now, in the lesson we will hear, and also in the clip, we will hear that there are Ten and not nine and not eleven, what does that mean? It means that we're always talking about Malchut: what she receives from the upper light, the qualities of the upper, which are the first nine. And Malchut is, after all, restricted, she doesn't receive anything herself from the world of restriction, this law operates in her so that she won't receive. So why Ten and not nine, if Malchut doesn't receive? So that's exactly the point, that specifically, this Malchut is the one, and its impact of the reflected light in the screen is what reveals the nine Sefirot that preceded her. But until she reveals them, they don't exist. So the whole of The Study of the Ten Sefirot speaks only of that: of how Malchut, with the help of the line, discovers the first nine Sefirot. So, let's hear now a clip from the Rav that talks about this, and then we will also hear in the lesson about this. Preparation clip.

M. Laitman: (02:06) It all depends on the coarseness of the wick, or the oil, or the wax that needs to be lit and resemble itself to the light, that's how it happens. Meaning, a Sefira is the desire to receive, which illuminates like the light. Therefore, of course, Malchut is in this whole process, which is why he emphasizes it's ten, and not nine, and not eleven. Nothing can illuminate or shine, or be like light unless it's the matter of Malchut; however, when this matter of Malchut is like the light, it is called, and resembling the light by the names of the nine Sefirot before it. How does it even know there are nine Sefirot beforehand, there are no Sefirot before it? The Sefirot before it are if Malchut resembles herself to those qualities that she receives from the light, how does she know what qualities she receives from the light? After she's incorporated with the light, she wants to resemble it. Then she makes the effort, and then there are Sefirot before her; then she is burning like the first nine, that is called the reflected light. Before that, she doesn't have it, before that, she only has four phases everywhere. Sefirot are built from Malchut.

Reader 2: All the Sefirot are built from Malchut – we'll hear about it more also in the lesson that we're going to start now. The general topic that we're in is circles and straightness, that's still our chapter. The lesson is about half an hour, we recommend to follow Rav’s words. Try and write down points, I think we're going to read like three items from the ARI that the Rav will explain. It's good to try and write down a few points of what he says, it kind of keeps us with him, at his pace. And most important, as we learned in the first part, the prayer is our half of the work: we put in our half a shekel, we put in our yearning to be in these holy words of the Kabbalists. And that will already raise upward the desire needed.

Reader 1: And before that, we are, once again, in the Study of the Ten Sefirot, we are reading Item 5, in part 2, and then we'll read the Inner Light of item 100. But not from its beginning, but rather, we are going to start with, "And you will understand from this, something like that, so that's in the text, that's where we're starting. Have your books open and follow the reader with the text, or the link in the study materials.

Reader: So, the Study of the Ten Sefirot, Chapter 2, the words of the ARI, Number 5.

Reading: (05:48) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

The order of expansion of the ten Sefirot of the circles. The line is called Adam Kadmon.

5. That first circle is the closest to Ein Sof ₍₈₀₎, and is called “Keter of Adam Kadmon.” Afterwards, this line expanded further, was extended a little, and became circular once more ₍₉₀₎, and a second circle was made ₍₁₀₀₎ within the first circle. This is called the “circle of Hochma of Adam Kadmon ₍₂₀₀₎.” Then it expanded further down, became circular once more, and formed a third circle within the second circle. It is called the “circle of Bina of Adam Kadmon ₍₃₀₀₎.” It continued to expand and become circular in the same manner until the tenth circle, called the “circle of Malchut of Adam Kadmon ₍₄₀₀₎.” Thus we explained how the ten Sefirot ₍₁₎ were emanated as ten circles, one within the other ₍₂).

Reader: Inner Light of Item 100. We're going to continue from the middle of it, and the last paragraph of it:

Reading: (07:11) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

Now you can understand that after the circles received the light through the line, a differentiation of small and great was made in their degrees, and also in the ten Sefirot of circles, where Zeir Anpin is greater and more important than phase four, which is Malchut, since there is no light in Malchut, while in Zeir Anpin, there is light as it is phase three. Similarly, there is greater light in the Sefira of Bina of the circles than in Zeir Anpin since it is farther from phase four than him, since she is phase two. However, all these degrees are not because of the vessels, but because of the light of the line that they receive.

M. Laitman: (08:12) Meaning, there is no difference in the vessels before, in the circles or now. But because the light fills them through the line, and the light of the line is all limited by the screen. And is divided to the lights of NRNHY, and more NRNHY, and more NRNHY of different kinds; hence, when these lights enter the Igulim, the circles, only because of the difference filling in the circles, a difference between them was made. A difference not in circles, between an external circle and an internal circle, also before, there were such differences, where this is the circle of Keter, and that's the circle of Hochma, and that of Bina. But the changes of above, down, right, left, she didn't have those changes in the circles. And the light in circles, there was no difference where the light was arranged according to the coarseness that the Kli is revealing. The light which goes through the pipeline receives from the pipeline a clear sorting according to the qualities, right now more equal, less equal. What's above, what's down, right, left, good, bad, etc., all kinds of discernments, and with all these discernments, it enters the circles. And then in the circle, we see how all these lights seemingly change the circles in which they become not just to be different from one another as external and internal, an external circle and an internal circle. But, rather, also in all kinds of ways of the line which are now within them, okay?

Take some hose or pipe, spin it maybe in a certain way, spritz some water out of it, and you'll see how much the water that comes out of it. They still come out in the form of a pipe or a pipeline even though they may come out to the broad space. So, the pipeline transfers to the circles qualities through its light. The light is what's transferring it, the means.

Reader: Now we're reading item 200, 300, and Inner Light. They explain the words, The Circle of Hochma of Adam Kadmon. Then it expanded further down, became circular once more, and formed a third circle within the second circle:

Reading: (10:59) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

200-300. The “circle of Hochma of Adam Kadmon.” Then it expanded further down, became circular once more, and formed a third circle within the second circle: It has already been explained with regard to the names of the four phases, whose root, namely the will to bestow that is included in the upper light, is called Keter. The beginning of the expansion to the emanated being, meaning phase one is called Hochma, and phase two is called Bina, and phase three is called Zeir Anpin—or the six Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod—and phase four is called Malchut. It has also been explained that only when we speak of the first substance in them, we call them by the name “four phases and their root.” However, if these four phases are already included in their records, as they were in the world of restriction, they are called Keter, Hochma, etc.

Now we will explain why they are called by these names: The root is called Keter [crown] because it is not clothed inside the vessels of the emanated being, but rather surrounds and crowns it from outside its vessels. The word Keter comes from the word “surrounding.” Phase one is called Hochma [wisdom] because the wisdom of the Torah is extended from her, and all the various kinds of wisdoms that exist in the world, in their final form. Our sages have already defined that name well, when they said, “Who is wise? He who sees the outcome” (Masechet Tamid, 30b). This means that as soon as he looks at something, he sees the outcome and the consequence of it. It means that he sees all the future results that will emerge from that thing, to its very last outcome. For example, when you say that the physical is very wise, it means that he can vividly see all the possible implications that can come out of any illness he examines. Also, when he examines some remedy,

M. Laitman: Because in Hochma already both light and vessel are scrutinized, are discerned fully for the first time. The Thought of Creation that's there with the vessel that receives them. Meaning, if we were to scrutinize what we have in Hochma, we will receive everything. That's what we call, "You have done it all in wisdom," or in Hochma.

Reading continued: (14:26) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

Also, when he examines some remedy, he fully perceives all the ramifications of that remedy on the body of the patient.

M. Laitman: That's already Hochma that is close to Bina, because Bina is the remedy, or the medicine.

Reading: (14:45) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

Similarly, one who is wise in the conducts of nature, when observing some natural being, sees all the consequences that that being brings when it connects to the general reality. It is the same in every other kind of wisdom. It turns out that the meaning and definition of the name “wise,” or “complete wisdom,” refers solely to the ability to know the outcome of every single element in reality, to the last upshot.

From this you can also know the true meaning of the name Bina: All the power of Hitbonenut [scrutiny/observation] so as to see the outcome of every element in reality, both in the Torah and in externality, is extended from the Sefira Bina, and this is why it is called by the name Bina. and from the Sefira Malchut [kingship], absolute authority through force and coercion are extended from it, like one fears the king. This is why she is called Malchut [kingship]. The rest of the Sefirot will be explained in their appropriate places.

Now we might ask: Bina should have come before Hochma, since the yearning and the observation to see the outcome comes first, and causes the final wholeness, meaning seeing the outcome, which is called Hochma [wisdom]. Indeed, I have already explained to you that the order of the emanation of the worlds is the opposite of how we understand it: The fulfillment of the desire comes first and causes the revelation of the desire (Item 80).

M. Laitman: The light precedes the vessel.

Reading continued: The wholeness precedes and causes the revelation of the imperfection,

M. Laitman: Even though it appears to us, differently, where we come from incomplete to all, or to complete. But in us, the attainment awakens this way. But what we invite, and the attainment, is from the whole to the I'm not whole.

Reading continued: for thus the degrees cascade and descend from Ein Sof, restriction after restriction, down to this world, the most corrupted of all.

Question (Petah Tikva Center): (17:26) That's why the method of correction is to draw the light, because the wholeness comes before the?

M. Laitman: You can't receive help from any place unless it's from your corrected example, what is the medicine, or the remedy? Seemingly, the medicine comes to complete for you what you're lacking in your body. How do you know what you're lacking in your body? You need to know what the corrected body is, what the corrupted body is, and the gap between them you need to complete, where do you complete it from? From that difference that comes to you from the healthy, corrected way. That's the medicine, that's the reforming light, when I feel the gap between me and the good state, that invites precisely the quantity and quality of light that needs to make up this gap for me. That's why wholeness is revealed, in this wholeness, me who is not in wholeness is revealed, and I start to work against this wholeness, clear?

Reader: 400.

Reading: (18:51) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

400. Adam Kadmon: The first world, which was emanated after the restriction, is called the “world of Adam Kadmon.” It is also called the world of Keter. The four worlds: Atzilut, Beria, Yetzira, Assiya, clothe this Adam Kadmon.

Reading: (19:27) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

1. The ten Sefirot were emanated as ten circles: Although they are but four degrees, meaning the above-mentioned four phases, they still have ten Sefirot. This is because phase three, called Zeir Anpin or Tifferet, consists of six Sefirot, called: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod. The reason for this will be explained in its appropriate place.

Here you should know the precision in Sefer Yetzira [Book of Creation] (Chapter One, 44). It states as follows: “Ten and not nine.” This is something noteworthy indeed, for it has already been explained that all the illuminations of the Sefirot of the upper light, even in the circles, which are completely even, do not shine in phase four, which is called Malchut.

The name Sefira indicates light and vessel only when they are together, meaning when the upper light is clothed in the vessel. However, a vessel without light is not called by that name, for the name Sefira designates glowing and brightness. Accordingly, it would have been plausible to think that Malchut is not a Sefira at all, since the upper light does not shine in her. For this reason, the author of Sefer Yetzira states precisely, “They are ten Sefirot and not nine,” because Malchut, too, is regarded as a Sefira.

The reason is that any connection of the upper light with the ten Sefirot happens specifically through the reflected light that Malchut raises by the power of the screen in her, from below upward (Item 20). Thus, it is to the contrary, she is the most honorable of the ten Sefirot, for without her, the light would not have connected with the upper nine Sefirot. For this reason, Malchut is regarded as being all light. This will be explained in its place.

M. Laitman: (22:03) Questions? Meaning in short, it all concentrates in Malchut and from her we begin to work, we're always talking about her. Even though we're talking about the rest of the Sefirot, these are not Sefirot on their own. But rather how Malchut attains those qualities, which are called from Keter to Yesod. And when Malchut attains them, they are called Sefirot, not on their own, they don't exist on their own, only in accordance with Malchut. Malchut is called the picture, it is all depicted in Malchut only – that's where the screen is, that's where the reflected light is. To the extent to which Malchut can copy, adhere, paste the form of the nine first ones before her. By that the created being feels that he's in equivalence of form with the Creator. Only from within Malchut we operate. The nine Sefirot are qualities, it's like this, it's like that, it's like that. And you, you already realize this in Malchut and the nine Sefirot are nine Sefirot of light; these are the qualities of the Creator, which you need to copy upon your matter, which is the Malchut, okay?

Reading: (23:35) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #5

2. One within the other: See Part One, Inner Light, Chapter One, Item 100.

M. Laitman: This, within that, he spoke about the circles being one within the other where every circle that is greater than the other is more external. And greatness or size is not according to the screens but rather cause and consequence.

Three, that's in Item Six.

Reader: Item Six, headline: "The Line Connects All the Circles Together."

Reading: (24:07) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #6 Twice

The line connects all the circles together.

6. What connects all the circles together ₍₃₎ is that thin line that expands from Ein Sof and passes ₍₄₎ and descends ₍₅₎ and is extended ₍₆₎ from circle to circle until the very last one of them ₍₇₎. The light and the abundance that each of them needs is extended through that line.

Reader: Again, number six.

Reading: (24:47) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #6

6. What connects all the circles together ₍₃₎ is that thin line that expands from Ein Sof and passes ₍₄₎ and descends ₍₅₎ and is extended ₍₆₎ from circle to circle until the very last one of them ₍₇₎. The light and the abundance that each of them needs is extended through that line.

M. Laitman: From the circles, Item Three:

Reader: Inner Light, Number Three explains,

Reading: (25:25) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Chapter One. #6

Inner Light

3. What connects all the circles together: You have already learned that there is a cessation and a vacant place between each Sefira in the ten Sefirot of circles, according to the measure of the seven Sefirot of the illumination of straightness in that Sefira (Item 90). However, there is no cessation at all in the ten Sefirot of the line. They begin at Ein Sof and expand to the middle point, which is phase four, called Malchut, the lowest phase there is. Thus, there is no cessation whatsoever between the first ten Sefirot that expanded from Ein Sof as a straight line, also called ten Sefirot of Adam Kadmon. This is why the ARI says that the Sefirot of the line connect the ten Sefirot of circles, too, since the seven lower Sefirot in each Sefira of straightness connect the ten Sefirot in the upper Sefira of circles with the ten Sefirot of the lower Sefira of circles.

This is because the illumination of the ten Sefirot of Hochma of the circles that receive from the upper three of Hochma of straightness, that light necessarily passes through the seven lower Sefirot of the Sefira of Keter of straightness, since GAR of Hochma of straightness must receive from the seven Sefirot of Keter of straightness, and impart to the ten Sefirot of Hochma of circles. In the end, the seven lower Sefirot of Keter of straightness connect the ten Sefirot of Keter of circles with the ten Sefirot of Hochma of circles. It is likewise from Hochma to Bina, and so forth through the seven lower Sefirot of the Sefira of Keter of straightness, since the GAR of Hochma of straightness must receive from the seven Sefirot of Keter of straightness and impart to the Ten Sefirot of Hochma of circles. In the end, the seven lower Sefirot of Keter of straightness connect the Ten Sefirot of Keter of circles with the Ten Sefirot of Hochma of circles. It is likewise from Hochma to Bina, and so forth.

M. Laitman: (27:43) It's clear, yes, you didn't get it? It's the words, it's just words: we have Keter, Hochma, Bina. The light moves through this pipeline and what's in them enters the Ten Sefirot of circles. Then, it goes through Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut. And enters Keter, Hochma, Bina of Hochma, yes, from here down, it's already Hochma. Here, this is Keter, then it enters into the Ten Sefirot of circles of Hochma, so what connects between the Ten Sefirot of circles of Keter and the Ten Sefirot of circles of Hochma? ZAT, the lower seven, ZAT is what connects.

So, on one hand, Keter, Hochma, Bina are very important because they fill these Ten Sefirot, yes, of circles. But on the other hand, ZAT is very important, the lower seven, because it connects between the circles. And if it wasn't there, this ZAT, this lower seven, there would be no connection between the circles. And from the light of Ein Sof, it wouldn't enter and fill the circles; meaning, there's greatness in GAR, and there's greatness in ZAT, meaning importance. In GAR, it's important that it is in connection with the circles and fills them, and ZAT is important because it connects between the circles.

And the word, connecting, here is very kind of deep, and includes within it many things, what does it mean that it connects between the circles of Keter and the circles of Hochma? What is there in ZAT that it connects, what are such qualities? The connector needs to be the one who is like the matchmaker, the realtor between them. He knows what's working here, in this part of straightness of the pipeline. After the light of the line of GAR moves through all the circles, it is ready to adapt, itself, it adapts itself to ZAT, to the lower seven. When the ZAT works in adapting itself to circles, it becomes, itself, in TANTA: Ta'amim, Nekudot, Tagin, Otiot that goes through it, it becomes suitable for GAR of Yosher, of straightness. And through the GAR of straightness, it enters; meaning, here we have, well, more, I don't remember, it doesn't seem like he goes into this. But there are many such discernments, delicate discernments.

Question (Petah Tikva Center): (31:28) He explained why Keter, Hochma, Bina of straightness, do expand in circles, and ZAT aren't able to?

M. Laitman: The circles are in the manner of Ein Sof, infinity, no limitation, and we have the same in Keter, Hochma, Bina. They are before vessels of reception, and also in them, there are no limitations. Hence, they can be connected between them; whereas in ZAT, there are limitations already: Hesed, Gevura, Tifferet are similar to KHB. And Netzach, Hod, Yesod, Netzach, Hod is Zeir Anpin, and Malchut; Yesod is their sum, their collective, and Malchut is the Kli, the vessel. So here, we shouldn't talk altogether about a suitable form for the circles.

Question (Petah Tikva Center): (32:37) So, how does something with a limitation, something with no limitation, can pass through it?

M. Laitman: How does Malchut of the upper one become the Keter of the lower one, you're asking, actually, yes, because Malchut of Keter becomes the Keter of Hochma, yes? There's no connection between them, there's a breach from one degree to the next, where then in the lower, next degree, everything starts all over again. Where Keter of Ein Sof in the degree – and not Malchut that becomes Keter – she completes that previous degree, and by finishing it, she causes Keter to begin this new record, for Keter to begin giving her this new record, all over again. There's the matter of still and there's the matter of vegetative; there's animal and speaking, and the cut between them, even if there are things in the middle there, the so-called median between them. Here, it's that way, too, we learned that there is a certain breach, a break-in from Malchut of the upper one to Keter of the lower one.

Question (Petah Tikva Center): (33:56) ZAT goes through the circle of Malchut? Where does the ZAT take place?

M. Laitman: I don't know what is, Where after Bina, I don't know what you mean by, Where?

Student: That pipeline goes through the Ten Sefirot of the circles of Keter. So, it goes through all the Ten Sefirot only with Keter, Hochma, and Bina?

M. Laitman: Keter, Hochma, and Bina of straightness are connected to the Ten Sefirot of circles and fill all the Ten Sefirot of circles. ZAT, the lower seven, are not connected to circles, it only connects between them. Does it go through some border between them? I don't know, don't go into such things – what's a border, what's a boundary? In spirituality, we don't just talk like that, but these are discernments. Definitions need to be precise.

Question (Petah Tikva Center): (35:19) This model, can we understand that the expansion of the correction to the whole world works in this way, too?

M. Laitman: I don't want to get into that, it is so deep and broad, and we have five minutes to the end of the lesson; so, if you want to know how in our world circles and straightness exist and in what form they are. How we can use the connection between them, between straightness and circles of each and every one, that’s a topic that is very respectable but it’s a study in and of its own! Maybe we'll be able to explain it somehow.

Question (Petah Tikva Center): (36:27) What's the role of ZAT of Malchut because it's the lowest point?

M. Laitman: ZAT of Malchut emerges to this world, it's with the circles of this world. That's the role of ZAT of Malchut.

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Reader 2: Yes, friends! So we are now, we have an opportunity to try and go deeper into what we heard from the Rav through questions and answers. Everybody, welcome to put question marks on the screen!

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