The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: August 14, 2025
Part 3: Baal HaSulam. The Study Of the Ten Sefirot, Part 1, Item 1.
Reader: We're going to start reading Talmud Eser HaSefirot, the study of the Ten Sefirot, from the very beginning. Part one, item one.
M. Laitman (Source Text/Commentary): (00:27) The study of the Ten Sefirot, item one. Prior to the restriction, the light, the infinite light filled the whole of reality. Know that before the emanated beings were emanated and the created beings were created, a simple light filled the whole of reality, and there was no place vacant, but everything was filled with that simple infinite light which had no beginning nor end. Rather, it was all one simple light, and it is called the light of infinity.
That is what the Ari wrote, and we will follow what he writes.
We are in item 1, where the heading is, Before the Restriction, the Light of Ein Sof, the Infinite Light, filled the whole of reality.
If there are any questions, then you are more than welcome to begin asking. Let's hope that it's about what we're actually studying.
Question (Petah Tikva Center): (02:07) Maybe before that, what does the ARI tell us here in his first few words?
M. Laitman: That's what he wrote, these are his words, his style of writing, and we learn from that.
Student: What does he give us here?
M. Laitman: He wants to tell us a few things, which if we attempt to understand, to absorb, to think along those lines, then we will certainly begin learning in the right way, and so we will continue until we discover what he wants to tell us. So we only have two, Kiev One.
Question (Kyiv 1): (03:15) This Light of Ein Sof, that filled the whole of reality, when a Kabbalist rises above our state, does he still work with this world?
M. Laitman: This he will talk about later. Here he gives a brief overview, a brief kind of sentence. And we need to break it down, to examine it together with the ARI. And the more we do so, the deeper we dive into it, the more we will begin to understand how he thinks and what he wants to convey to us.
Student: Another question. The attitude to the words of the ARI compared to the attitude of the words of Baal HaSulam. Should it be the same approach, or should we relate to them differently?
M. Laitman: The attitude to the words of the ARI has to be absolute, meaning what he says is absolutely true, and that's how we need to understand it. And with respect to the words of Baal HaSulam, it should be the same way. It's absolute truth, and it's completely correct and accurate. But they dive deeper into the texts of the ARI. So what matters now is the ARI's text, and afterwards, Baal HaSulam's texts.
Student: What is the inner light that Baal HaSulam interprets as Ohr Pnimi, the lower part of the Toch, what is that?
M. Laitman: There are many details here, which we will scrutinize as we read. Hungarian-Polish.
Question (Hungarian-Polish): (05:34) Upper simple light seems very complex, not as simple, and it seems very high. Is it even possible to reach the upper simple light, ever?
M. Laitman: I suppose that that is what we’re going to read about. In that way, we'll be able to dissect, to analyze Baal HaSulam's text, and how he understands the ARI.
M. Laitman (Source Text/Commentary): (06:36) You must know that the wisdom of Kabbalah is founded upon spiritual matters which occupy neither time nor space. Emotion does not apply to them, and all the changes spoken of in this wisdom do not imply that the first discernment disappears and takes on a different form. Rather, the change is only a matter of an additional form, and the first form does not move from its place, because the absence and change are the way of corporeal things. And this is a difficulty for beginners, because they grasp the corporeal things as though being limited by time and motion and space, which the authors only mentioned as indications, indicating their upper roots. And therefore, I shall make an effort to interpret each and every word in its spiritual sense, stripped of time, space, and motion. And the readers are meant to engrave in their memory the interpretation of those words, because they cannot be repeated every time.
So, what we read for now, we try, if not to understand, then at least remember, to the best of our ability. And as we study we receive the interpretation, and so we advance. What is Aleph?
Reader: Terem [before].
M. Laitman: Where is it?
Reader: He interprets the word before.
M. Laitman (Source Text/Commentary): (09:06) Before the emanated beings were emanated, what does he mean by that? That is, the form of spiritual time is clarified through inner observation, or rather in inner observation.
Okay, so he says, basically, that we'll wait, and we'll get an answer, an explanation, an interpretation later. Okay, two. Two is the upper light. So, what does he tell us? It's a light that expands from the Creator Himself, that is called the upper light.
And know that all the names and appellations that appear in the wisdom of Kabbalah are not at all in the Creator Himself, but only in the light that expands from Hisself. However, we cannot utter even a single word regarding Hisself. For the rule is that anything that we do not attain, we do not know by name. Remember that, and you will not fail.
Question (Petah Tikva Center): (10:29) When he writes that the Creator and the light that expand, the Creator and light, are they the same thing?
M. Laitman: No, no, no. Each word demands an interpretation.The Creator is the Creator, and light is light. Creator, that is something which exists above any definition, and the light is what emanates from Him, from the Creator, towards the created beings.
Question (Petah Tikva Center): (11:11) So, he says that the simple light fills the whole of reality.
M. Laitman: Yes.
Student: That's not the act of the Creator.
M. Laitman: I don't know. We shall see. For now, we can't really say anything. We started reading. Let's accumulate in us all these definitions and interpretations and it'll gradually become clear to us where exactly we are. So what does he tell us here?
M. Laitman (Source Text/Commentary): (11:47) Item three. And this is seemingly perplexing. Friend can read.
Reader: Item three, filled all of reality. This is seemingly perplexing.
Reading: (11:59) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
3. Filled all of reality: This is seemingly perplexing, for it speaks of the time before the worlds were created. Thus, what reality is there here, that the upper light should fill? The thing is that all the worlds and all the souls that exist and that are destined to be created, with all that will befall them until the end of their correction, are all included in Ein Sof in their glory and their full measure, in a way that we should discern two rudiments in the reality before us: The first rudiment: They are fixed and exist in Ein Sof in their full completeness and glory. The second rudiment: How they are arranged and cascade, and are innovated before us after the first restriction in the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, as will be written below.
The ARI writes that the upper light that is extended from His self “had filled all of reality,” meaning the entire reality in the first rudiment, relating to their existence in Ein Sof before the restriction. He tells us that the upper light had filled them entirely, until they had no vacant place left where completeness and correction could be added to them whatsoever.
Question (Almaty): (14:15) With what feeling should we read the words of the ARI? What should we want in the same moment?
M. Laitman: You need to want to understand these words, their meaning and what the ARI wants to convey to us. These are his words, that is first of all. Now secondly, let's see what else is yet misunderstood.
Question (Petah Tikva Center): (14:53) We learn in the heart and in the mind. How should we learn the Study of the Ten Sefirot?
M. Laitman: Yes. You'll all simply see. You'll see what we read. Sometimes we repeat the same text or part of the text twice and then we ask questions and we scrutinize what exactly it is that's unclear to us from the writings of the ARI or the writings of Baal HaSulam and how they relate to each other. How do the writings of Baal HaSulam explain to us the writings of the ARI? And that way we can come to better understand what the ARI says and also what Baal HaSulam says. That's it.
Student: Why do we read the study of the Ten Sefirot now?
M. Laitman: We simply need to dive deeper into the study of the Ten Sefirot, and it's impossible to begin from some random part. Rather, we start at the beginning. The time has come for us to now attempt to study in a serious manner, in a structured manner, and that's how we'll continue.
Question (Petah Tikva Center): (16:47) Do you feel that the world Kli is ripe for learning the study of the Ten Sefirot?
M. Laitman: Yes, undoubtedly.
Student: So what feeling this time? We've learned in all kinds of ways, to learn concepts and the terms. In what way should we now study the Study of the Ten Sefirot in order to bring out the maximum from it?
M. Laitman: He speaks of this too. We need to study in order to understand the internality of what the ARI writes, what he wished to convey to us, and what Baal HaSulam wrote of this. He wrote in such a way where we have a very certain division in the text. In all these things, as we study, we will copy into us, and so we receive it correctly.
Question (Women Heb 1): (18:16) The upper simple light is also the beginning point of you not seeing anything, of you receiving everything all as one inclusion, and you can say that the Study of the Ten Sefirot starts giving us discernments in the light of this mechanism. So what does it mean for a person who starts recognizing that? What's that point where you start diving deeper into that mechanism compared to a person who doesn't recognize that at all?
M. Laitman: He doesn't talk about this yet, but we'll come to that.
Question (Petah Tikva Center): (18:53) I want to continue asking, because there are students studying here for 20 years, they understand the foundation, they can work with it and that's a pleasure, this study.
M. Laitman: Yes.
Student: And there are friends where the last time we studied the Study of the Ten Sefirot, it was new for them, so they learned exactly what the Kabbalists wrote. But what do you recommend for a person who for the first time is approaching this text?
M. Laitman: Simply follow the text. We won't be interpreting it for people who are already capable of diving into the Study of the Ten Sefirot, but in a way that suits everyone. You can ask questions, and we'll answer them, and that's how we'll advance. But, nonetheless, let's be responsible. It's possible to spin the whole lesson a certain way, so let's try to be laconic, direct, let’s just understand the thing and continue.
Reader: And continue?
M. Laitman: Yes.
Reader: So we are in item four in a light which clarifies the words, no vacant place.
Reading: (20:22) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
4. No vacant place: It means that before the worlds were created, when there was only Ein Sof, there was no “vacant place,” meaning a place of deficiency that would be suitable to undergo corrections since the upper light had filled that place, leaving no room for the lower ones to distinguish themselves and to add anything to His completeness. Rather, because of the restriction that was made, as it is written below, a new deficiency emerged, and a vacant place for corrections was made. However, do not be mistaken to think that the book speaks of a corporeal place.
M. Laitman: All right, he gives us an introduction, just an introduction. Item five?
Reader: Item five, empty air and space.
Reading (21:22) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
5. Empty air and space: This does not refer to corporeal air whatsoever. Rather, there is a spiritual light that is called so. There are two phases of light in each complete Partzuf, which are called “light of Hochma,” and “light of Hassadim.” The light of Hochma is the self of the Partzuf, meaning the vitality in it. The light of Hassadim is only a light that clothes over the light of Hochma in the Partzuf, since the light of Hochma cannot clothe in the Partzuf if it is not first clothed in light of Hassadim.
However, sometimes, when the Partzufim [pl. of Partzuf] are in Katnut [smallness/infancy], they do not have more than light of Hassadim. You should know, that that light of Hassadim is called “air” or “wind” [as well as “spirit”]. In itself, without the light of Hochma, it is called “empty air,” meaning devoid of light of Hochma. Then it waits for the light of Hochma to clothe within it and fill it.
The ARI tells us that before the worlds were created, meaning in Ein Sof, there was no such empty air in reality at all, since there was no deficiency there at all.
M. Laitman: Meaning that, first of all, the vessel needs to feel its state, and afterwards to try to act out of herself such that, through that effort she is filled with the Light of Hochma which clothes inside the Light of Hassadim, and in that way she then begins to become a finished vessel. That's it for now.
Question (Petah Tikva Center): (24:08) What does it mean that light clothes light? I understand light dressing the vessel, but what does it mean that light clothes the light?
M. Laitman: We see it in many places in our life, in technology, a wave that piggybacks on a different wave. Yes, and that's how they exist. And there's a reason for that, uniquely because the vessels that reach the vessels they add to each other, they clothe inside one another. And so, they become more worthy, better able to clothe in the will to receive in the vessel.
Student: So, there is a light that clothes the vessel, and a light that clothes the light?
M. Laitman: No, there is light which clothes in the vessel, and there is a light that clothes in the light, which is on the way, it's an unfinished state, where the light is still clothed on the light. And after the clothing, these two lights clothed one inside the other, they can perform some action. And that's what we're learning about here. And that's how it works in every place.
Question (Petah Tikva Center): (25:43) Rav writes that there are two phases of Light in every Parzuf.
M. Laitman: Yes, the Light of Hochma and the Light of Hassadim.
Student: One is the Light of the Self of the Parzuf, and Ohr Hassadim, the Light of Hassadim, gives the vitality in the Parzuf. Can you explain what is the difference between them?
M. Laitman: The Light of Hochma is the Light which comes to us from the emanator. That's the Light itself. And the Light of Hassadim, there the vessel has to perform some action which reveals the Light of Hassadim. And in that Light of Hassadim, the Light of Hochma clothes and dresses. And then these two Lights, the Light of Hochma, within the Light of Hassadim they both arrive and clothe in the vessel itself, in the will to receive. Let's go one thing at a time.
Question (Petah Tikva Center): We have other questions from friends.
Question (Petah Tikva Center): (27:00) After arose with a desire to create the created beings and create the worlds, how can you explain the reality of worlds and souls that are incorporated in Ein Sof before the emanations were emanated?
M. Laitman: We still cannot say anything about them. Only on the condition that we have the vessels, the light of Hochma, the light of Hassadim, the will to receive, soon we'll learn about that. Then we begin to feel what it is that we're facing. Yes, what it is that we can do in our situation.
Question (Turkiye 1): (27:56) How can we, in a Ten, how do we need to prepare ourselves to learn Talmud Eser Sefirot, the study of the Ten Sefirot, correctly?
M. Laitman: You all need to read the ARI’s text, and after that, Baal HaSulam's text, which relates to the phrase you read from the writings of the Ari. And to try to understand how it all works in the spiritual reality. It speaks of lights which clothe in the will to receive, which is the vessel. And by that clothing of vessels in lights, rather lights in vessels, vessels, by that I mean desires, these vessels then become more complex. And they become ready to receive additional light. And in that way, the whole of reality continues and develops.
Question (Petah Tikva Center): (29:32) He writes here that there is a certain expectation that the light will clothe one another. Where does that expectation come from?
M. Laitman: That the light of Hochma, which is the main light, which stands outside the vessel, if within the vessel the light of Hassadim is revealed, then the light of Hochma clothes in that light of Hassadim. And these two lights then fill the vessel, the will to receive.
Student: And this expectation needs to come from our actions, really.
M. Laitman: Yes.
Question (Women Turkiye 8): (30:34) If the person can feel only what's happening inside his vessel, so how can the ARI know what took place before creation?
M. Laitman: We will slowly come to speak of what relates to that kind of attainment of lights and vessels, and then we'll understand it better.
Question (Petah Tikva Center): (31:10) I want to ask that question more. Many students ask that. If a person can only feel what's happening in his vessel, so how could Kabbalists, like in this case it's the ARI, how can they depict to us what happened before creation? Things that happened only at the level of lights.
M. Laitman: I suppose that's... With his attainment...he could understand the degrees that predated the clothing of lights in vessels, and therefore, he knew what to say.
Question (Ashkelon 2): (31:51) It begins, before the restriction there was Ein Sof that filled the whole of reality. When we speak about before the restriction, we speak about the four phases of direct light, right?
M. Laitman: Yes.
Student: My question is, which of the four phases does he relate to, what does he call reality? The reality of which four phases?
M. Laitman: All these four phases where there was still no division, rather everything was Ohr Ein Sof, the infinite light, filling the Kli of Ein Sof, the infinite vessel. There were no divisions within the light or the vessel.
Question (Moscow): (32:55) In the article it was said that if we do not attain, we do not call by name., in Item one. He is talking about the essence itself, and he also reminds us in… that we should not forget, but remember all the definitions of the words. So, tell me, attainment, can you reach a state where you define that by name?
M. Laitman: When desires evolve in you, which are ready to be filled by the light, which are compatible with the light, then the light shines in your vessel and gives you the exact measure of yourself and the action. It's still early to discuss, but it will come soon.
Question (Women PT 23): (34:07) We know that the studies should be emotional, and it's not the wise who studies. On the other hand, we have to understand this. And lately, I got a desire to understand what the Preface is. So, as a woman specifically, is it important to understand this in depth?
M. Laitman: There's no difference between a woman and a man in the understanding of the wisdom of Kabbalah, at least on the same level that we are studying the Preface.
Student: And if these terms aren't clear to me yet, so I should work in order to understand this cascading and everything?
M. Laitman: You need to study, as usual, in our framework, and it will fall in place. There's nothing special, unique here.
Question (Women Rehovot 1): (35:06) Should a person discern between the light of Hochma, the light of Hassadim?
M. Laitman: Yes, that certainly will be those discernments, yes.
Student: How can a person develop such a sensitivity to see the difference between the lights?
M. Laitman: We will learn that. We will learn.
Student: How does the study of the Ten Sefirot bring us closer to the Creator? How does the study bring us closer to the Creator?
M. Laitman: Specifically, through the study of the Ten Sefirot, we come closer to the Creator because all the actions of the Creator are explained to us in TES, in the study of the Ten Sefirot.
Reader: Let's keep going.
Reading: (36:00) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
6. Space: To understand that word, you must first know the essence of a spiritual vessel. Since the emanated being receives its vitality from the Emanator, it necessarily implies that it has a desire and yearning to receive its abundance from Him.
Know that the measure of that desire and yearning is all the substance that is in the emanated being. Thus, everything that is in the emanated being except for that substance, is no longer attributed to his substance, but to his abundance, which he receives from the Emanator.
Furthermore, that substance determines the Gadlut [greatness/adulthood] and the level of each emanated being, each Partzuf, and each Sefira, 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.
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: Yes, that which we just read right now, do you understand?
Reader: There's a bit more we'll finish.
Reader: (38:47) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
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 (Petah Tikva Center): (39:58) What is the role of the longing in our work?
M. Laitman: It's to increase or grow the desire. Yearning comes in order to increase our desire. If our desire is not sufficient yearning, then we're not so drawn to something, and we remain in our place and don't develop.
Question (Asia): (40:37) I heard you say that we're only speaking of spirituality here. On the other hand, Baal HaSulam explains a bit about matter, that this is a matter of a created being. So, it sounds like it's also speaking about our corporeality, because we know that spirituality affects corporeality.
M. Laitman: No, corporeality, and spirituality, and the wisdom of Kabbalah, everything is spiritual.
Student: So what's this matter he's talking about?
M. Laitman: The desire to receive.
Student: And that's only in spirituality?
M. Laitman: Yes.
Question (H 10): (41:23) What's the difference? The writing says there's an Emanator and an emanated being. We know there's a Creator, a created being in all kinds of words. What's an Emanator and the emanated being, as opposed to all the other words?
M. Laitman: The Emanator is the upper force that, in some form, we want to attain. And the Emanator is what this upper force establishes from its action, from the desire to receive. And the Emanated tries according to his nature, according to his development, to come closer and to adhere to the Emanator.
Student: So, the matter of the emanated being is the will to receive?
M. Laitman: Yes.
Student: The yearning to adhere to the Emanator?
M. Laitman: Yes. Thank you.
Question (PT 35): (42:43) What is the state of the empty air? How is the state of the vacant air in the Partzuf connected to the process of correction and completing the vessels?
M. Laitman: The desire to receive that the Creator created goes through all kinds of states. One of those states is called, in the internality of the desire, is vacant space or vacant air, and so on. And so, therefore, we will learn all these stages, all these states that go over the will to receive, and how the desire to receive by these states changes.
Student: Can I continue? Okay.
M. Laitman: Yes.
Student: Why in a state, or a vacant space, is it called that way even though there is light of Hassadim in it?
M. Laitman: Because that is one of the stages that the desire to receive goes through, so it comes to a state, and it's called empty space, and a void.
Question (Women PT 6): (44:19) It's written, the expansion of the upper light from the Emanator has no measure. Only the emanated being is the one who puts a measure on the abundance from his own forces.
M. Laitman: Yes.
Student: So, what is the demand of us? Maybe it's early to ask.
M. Laitman: Our desire to receive wants to attain the upper light in an infinite manner. But on the other hand, there are limitations. Therefore, our attainment in the light includes many degrees, many steps. Degree after degree. That's how we develop. That's why we should wait patiently, and soon he'll explain it. Clear?
Reader: Let's advance. Number seven,
Reading:(45:25) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
7. Filled with that simple light of Ein Sof: This means that there is nothing to add to it through the work of the lower ones.
8. It did not have a quality of Rosh, or Sof: The terms Rosh and Sof will be explained below.
9. One, simple light: Without degrees of small and great, but rather everything is even, as is written below.
10. Completely even: Where there is no refinement and coarseness by which the degrees are set and discerned, since these discernments were established in the worlds, only with the innovation of the restriction, as will be explained below.
20. Light of Ein Sof: We should ask: Since we have no attainment in Ein Sof, how then do we know Him by name? After all, every name indicates attainment that we attain in Him, according to the definition and meaning of that name. We cannot excuse ourselves by saying that the name Ein Sof merely points to the negation of attainment, for then we should have called Him by the name “Unattainable.”
The thing is that that name indicates the whole difference between Ein Sof and all the worlds below it. This is because the restriction that was done after Ein Sof, in every place where this force awakens, it restricts the light there, and by that, that illumination reaches its end.
Hence, any end and conclusion in any illumination in any Partzuf come solely from the force of the restriction. Moreover, all the beings and their various fillings that exist in the worlds come about and are innovated because of that end and conclusion.
Because the restriction does not apply to Ein Sof, there is no matter of end and conclusion there. This is why it is called Ein Sof, indicating that there is no end and conclusion there whatsoever. With that we can understand that this light is simple and completely even, for one depends on the other.
M. Laitman: All right, there are no questions? Okay.
Reader: I can advance? Oh, there's Petah Tikva. Well, let's ask Petah Tikva.
Question (Petah Tikva Center): (48:57) How to depict the restriction that fills a vacant light?
M. Laitman: We didn't learn that yet. We have yet to learn that. Yes.
Reader: Let's advance. Number two. Headline, the reason for creation was to reveal His names and appellations.
Reading: (49:25) Baal HaSulam. The Study of the Ten Sefirot. Vol. 1. Part 1. Chapter 1
The reason for creation was to reveal His names and appellations
2. When it arose in His simple will (30) to create the worlds and emanate the emanated beings to bring the perfection of His deeds, His names, and appellations to light, which was the reason for the creation of the worlds.
30. Arose in His simple will: We need not wonder how there is a desire in Ein Sof, who is higher than any notion, to the point of saying, “arose in His simple will.” You should understand this with what has been said above, that in every emanated being, there is necessarily a will to receive its abundance from the Emanator. However, in Ein Sof, it is a “simple will,” as in, “He and His name are one,” as is written in Pirkei de Rabbi Eliezer, Chapter One, as well as in the words of the ARI below, since the light in Ein Sof is called “He,” and the will to receive in Ein Sof is called “His name,” and the two of them are simple unity without any separation between them whatsoever.
However, we should not liken the separation and unity discussed here to separation and unity in corporeal matters, which are distinguished by motion, by distance and nearness, since the spiritual essence does not take up any space. Yet, you should know that separation in spirituality occurs only by means of disparity of form. Thus, if one spiritual thing acquires an additional form that is unlike its present form, it stops being one and becomes two separate entities, whose distance from each other is according to the oppositeness that exists between those two forms. Just as corporeal entities separate and connect to one another through remoteness and proximity, so spiritual entities connect and separate according to their difference and equivalence of form. The disparity of form separates them from one another, and the equivalence of form attaches them together. Remember this, for it is the first key element in this wisdom.
Now you will understand the meaning of the aforementioned words “He and His name are one,” and the simple unity we are so meticulous about in Ein Sof. Indeed, this unity is of the wonders of His almightiness. It was explained above, in “Inner Light” (Item 6), the difference between the Emanator and the emanated being that was caused by the form of the will to receive that exists in the emanated being and not in the Emanator. Because of that disparity of form, the emanated being became separated from the Emanator, and acquired its own separate name, meaning “emanated being,” and not “Emanator.”
According to the above explanation, it is possible to be mistaken and think that light of Ein Sof, which is called “He,” is not entirely adhered to Ein Sof, which is called “His Name,” meaning the will to receive the light and the abundance, called “He.” This is because the upper light that is extended from His self, called “He,” His only attribute is to bestow, and He has none of the form of the will to receive. Conversely, Ein Sof, which is called “His Name,” which has a will to receive, is therefore different from the upper light, which has no will to receive whatsoever, as has been explained, and we know that disparity of form causes separation. Pirkei de Rabbi Eliezer and the ARI tell us that it is not so. Instead, He and His name are one, in simple unity, means that there is no difference between them whatsoever. Although there is necessarily a difference of form between “He” and “His Name,” it nevertheless does not operate there at all. Although we do not understand it, it is undoubtedly so. It is said about that, that there is no perception or thought in Ein Sof whatsoever, since this matter is above our mind (will be discussed further in the next item).
M. Laitman: Okay, I don't see that we have questions.
Question (PT 19): (56:01) He says a simple desire, that He and His Name are one. What does he mean by simple desire? Should say desire, why simple desire? And what does he mean that His Name is one? What's a simple desire?
M. Laitman: A simple desire is a simple desire.
Student: What does it mean?
M. Laitman: A desire to be filled with the Upper light and thus, continue.
Student: So, he says that the simple desire is connected to His Name as One.
M. Laitman: Yes?
Student: What does that mean?
M. Laitman: That the desire is what belongs to the created being, and that desire is a simple desire. It simply wants to receive the light. That's the only reason it exists. And that's where it's aimed.
Student: What's the secret? He says that the word secret, or
M. Laitman: The secret here is that we have to come to the feeling of that desire. And then from that, we will study it further.
Question (Latin 7): (57:53) Is there something in the nature of the four phases that we have to take as an example to build our Ten with?
M. Laitman: No. For the time being, no. For the time being, we're studying, and we need to check to what extent we are, in the Ten, connected, all of us, with the same desire, and for the same attainment, same understanding. That's it. Arrange our order like that, the connection, our connection. That's it.
Reader: The questions are done, so we're done with this part of the lesson.
M. Laitman: Oh, that's far.
Reader: So, thank you, Rav.
M. Laitman: Tomorrow, item 3.
Reader: Correct. So, how should we prepare ourselves for the next lesson? How can the world prepare towards the studies?
M. Laitman: You need to read what we read today in the morning, from the writings of the ARI, from the writings of Baal HaSulam, and like that, let it get absorbed. Because we can't stand here in the middle and start, but question, answer, question, answer. That's how we need to do it. Okay. Good, so be healthy, unto tomorrow.
Reader: Thank you. Before we go to reading the Zohar, let's summarize what we got from our first lesson and test, please.