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

Daily Morning Lesson: July 30, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Light #7.

The Study of the Ten Sefirot.

Student: Hello, dear friends, dear world Kli. We just heard now in this amazing lesson from the Rav quite a few discernments specifically about the reforming light, how we should just take it like a medicine. In the article from Rabash we heard not to put it on our foot, but take it in, and read things inwardly to make it as close as possible to our desire, to make our desire bare, naked, so that the light can touch it. And a lot more. It is amazing how Rav’s words are revealed to us more and more; how pertinent they are to our time. Because they are above time. And so is “The Study of the Ten Sefirot.” It talks about the reality above time, and place, and motion. And that’s where we want to go. We are in lesson number three in which the Rav teaches us “The Study of the Ten Sefirot.” We are still in the Item one of the words of the ARI, although it’s the third lesson we are getting into. It is amazing — when we were preparing for this lesson, and both of us went through the Rav's lesson, and we talked about it, so the friend said, this is so amazing. The ARI wrote a few words, and over those few words of the ARI, Baal HaSulam wrote a few pages in “Inner Light,” and over the few words of Baal HaSulam, the Rav can speak for hours. So, we are really in connection with Ein Sof through our teachers, nothing less than that. So, let's appreciate this occasion, and let’s try to get into it with all our hearts, and let's swallow this medicine. So, let’s read Item one in the words of the ARI, where we are now. Let's read it once from the beginning to end, so we can enter the lesson. I am reading. The words of the ARI, Item one in The Study of the Ten Sefirot, Part one, Chapter one.

Reading: (02:32) 1. Know that before the emanated beings were emanated and the created beings created (1), an upper, simple light (2) had filled all of reality (3). There was no vacant place (4), such as empty air (5) and space (6), but everything was filled with that simple light of Ein Sof [infinity] (7).

It did not have a quality of Rosh, or Sof (8), but rather everything was one, simple light (9), completely even (10), and it is called the “light of Ein Sof (20).”

Student: The lesson that we saw, it is very difficult to calm down after such an uplifting of the spirits, so note there is a small quote: and the surrounding light changes everything, but not that I myself directly change anything in me. I cannot reach it on myself. I don’t have any contact, approach to my will to receive. And to continue what the fiend said, we are in number seven in “Inner Light,” which is in Item One of the Ari. It scrutinized; everything was filled with that simple light of Ein Sof. So the small number seven, one sentence, the Baal HaSulam explains. This means that there is nothing to add to it through the work of the lower ones. There's nothing to add to it with the work of the lower ones. And now let's hear how the Rav explains that one sentence and elaborates on it. It's amazing. Let's watch the lesson.

Reader: So we are reading in TES the words of the ARI, in "Inner Light," number seven, explains the meaning of filled with that simple light of Ein Sof.

M. Laitman: (04:45) In other words, there was a space, a vacancy, and that vacancy is filled with the light of Ein Sof. So on one hand, we have two things here. On one hand, it's vacant, it's a space. On the other hand, it's filled with the light of Ein Sof. So we distinguish two things: the vacancy that is filled.

Reading: (05:02) Number seven, in "Inner Light." This means that there's nothing to add to it through the work of the lower ones.

M. Laitman: (05:09) In other words, the feeling of wholeness — we're talking about the feeling from the perspective of the lower one, because Kabbalists are people who developed their vessel and came to a feeling, because we are vessels that feel a desire to receive, to enjoy, that fills within it all the discernments. And the intellect next to those feelings is in order to discern what we are feeling and not otherwise. Otherwise, our intellect doesn't develop, both in spirituality and corporeality, it doesn't matter, either in order to receive or in order to bestow. The intellect develops always next to the desire only in order to scrutinize, and feel, and discern the desire itself, what is in it, what it is, and not more. It doesn't reach beyond the boundaries of the desire. It cannot. It grows from zero onwards only according to what the desire requires of it, demands of it. The intellect is an addition to the desire out of the deficiencies that the desire goes through as it develops, that it wants this, and this, and that. It develops an intellectual system in itself, how to obtain what I want. And where does it come from? Because the desire begins to discern that there is me and that there is something outside of me that fills me. If it didn't feel the desire that there is something outside of it that fills it, the intellect would not be developed. The desire would only feel itself. I feel bad, I feel good, and that's it. This is good, and this is bad, but there's nothing I can do. The fact that it feels good and bad, comes from the outside - that there's something that fills it from the outside, and not just an inner feeling, but there's something that comes to it from the outside, and then it feels good or bad - from this, the intellect is developed. This means that anything that begins to think that there's something outside of me, that my feeling depends on me, and then more. So there's something outside of me. So when does it come to me? When can I assist it? So it comes only in this way, and something comes, etc. So, the intellect develops only by feeling the other, seeing that there's something outside of me, and I'm dependent on it. Because if the good or bad would be felt only in the desire, not feeling that it comes from the outside, it would be only a good or bad feeling, responding, not responding, responding, not responding, without the intellect next to it. The intellect develops as a result of feeling the deficiency; that my feeling depends or comes from outside of me. And here we're talking about a situation where the space was filled with the light of Ein Sof completely, without feeling the deficiency. without feeling that something outside of it fills it. The light would still be before the vessel. There is still no such thing as I exist, and something is missing, and something comes and fills me, and I enjoy, and I feel that something outside of me brings me pleasure. There is no such thing. The first feeling of wholeness in the first vessel, when we still cannot even say about it, that it's a vessel. A vessel is a deficiency that comes from the created being itself, and here, it still hasn't grown. This is why he says there's nothing to add here to the work of the lower ones. There's still no sensation of deficiency here. Even a sensation of deficiency that the filling I received is a filling from outside of me. I feel good. I'm filled without any feeling of a lack. All the places, all the cavities are filled, but at least maybe there would be a feeling that the filling comes from the outside. It's not yours, or something. There is still no distinction even in that.

M. Laitman: (10:06) So from here we see how much that will to receive that is in Eom Sof is still lacking in order to be complete, to come to a state of understanding and recognizing who I am, what I am? The Creator is just a stone, even less than a stone. He doesn't feel cold, or heat, or anything. That's the state of Ein Sof that he now describes to us. But Kabbalists who come to discern these states, they come from this world through the path that we're going through now, and then within their feeling and intellect reach that state of Ein Sof, are incorporated in that state of Ein Sof. They're incorporated with their vessel that is full, that feels, that understands, that judges, that is completely empty and completely full, meaning they have both lines, right and left, and they come to feel the Ein Sof, the infinity in the middle line which they built. So, they are looking at that initial state that all of our souls were incorporated in, they look at it from the perspective of the Creator since they attained the degree of the Creator, and this is why they can speak from His perspective toward the created being, which is in that first state in Ein Sof. If they were incorporated there in the state as it is, they would not have a word to say about the situation itself. But they are incorporated in that state like a grown-up incorporating in the state of the infant. So, then he can say that in the state of the infant, oh, he doesn't feel anything, he feels this and that, but the baby in that state has no feeling, because all the words, all the discernments are only out of feeling the deficiencies, feeling the discernments, and there, in that first vessel, they weren't there.

Question (Petah Tikva Center): (12:35) Yesterday you said that until the barrier, there still isn't a created being, that it doesn't exist yet, the person. So could we say that in the preparations, like before the created beings were created, until you don't have the vessel that feels the light, like he's describing now?

M. Laitman: Now, if we're speaking from below upwards up to the barrier, where there's still no man, we're saying there's still no vessel for the soul, from below upwards. Whereas here, when we say before the emanated beings were emanated and the created beings were created, we're talking about a developing deficiency, which comes from zero to the incomplete, and we come from the incomplete to the complete. We're not returning to the state of Ein Sof, which is in wholeness because it has no vessel. We return to Ein Sof in a different state, to the third state, not to the first state, where there is a complete vessel there. It doesn't return to the same state. We don't return to Ein Sof in the sense that we will feel the Ein Sof the way it was in the first vessel. We will already feel it according to our vessels.

Reader: Number eight, he speaks about it did not have a Rosh and Sof.

M. Laitman: (14:11) Wait a minute. In that state, in Ein Sof, there is no beginning, no Rosh, no Toch [interior], no Sof [the end]. And the Rosh is a discernment in the created beings, who thinks and decides by feeling the deficiencies, feeling the states where, when it is dissatisfied, then a thought and a head, a mind is created in him, because he wants to attain something. From here, from the wholeness that governs, he cannot have a Rosh, he'll have no thoughts. Thoughts always come from deficiencies, so there cannot be a Toch [interior] and Sof [an end], where he divides himself into such parts, where some he receives, some he doesn't receive. And he even feels his Toch, his interior, he decides how to receive, what to receive. He still doesn't control himself. It is still — you can't call it a created being without any independence, without any sensation of the self.

Reader: Number nine explains one simple light,

Reading: (15:25) Meaning without degrees of small and great, but rather everything is even.

M. Laitman: (15:33) How can we speak of a light that comes from the Creator, Good and does good to the good and to the bad, without any degrees, any relation to the created being? Everyone receiving everything equally. How can we discern any changes in this light? Of course, we can’t. But the vessel, afterwards, by dividing itself into all kinds of discernments compared to the light, compared to the quality in the light of bestowal, and he is the receiver; so the vessel divides itself into all kinds of discernments and feels itself compared to the light that is present, that is divided, that is created. And then, accordingly, it will also feel the light in different ways. And according to the power of the light, according to the vessel, according to the qualities of the vessel, it will give the light all kinds of names. Of course, they don't exist in the light itself. It's just that you cannot have a grip on it. You can't say anything about it other than it's simple. But the vessel will give the light all kinds of discernments according to the essence of the vessels. So the names we speak of, the name of the Creator, the name of the light, it's always according to the vessels. It is Yod Hey Vav Hey, four parts in the vessel that must be, and the filling that the vessel feels according to the coarseness on the screen, which is called the holy names, the names of the light. But in reality, it's the vessels. Just as in our world, we call all kinds of phenomena according to how we feel them and are impressed by them. But we can say, wait a minute, we learn and sometimes hear that the vessel is created by the light. And in this upper light, there are 613 ways of the light that build in us 613 desires. So how can it be that there are 613 lights in this light that build in us 613 desires? So how can it be only simple and you say that everything else is from the vessels? The light created 613 vessels, 613 desires, and they attained the light this way. So, if the light created the vessel existence from absence, all of a sudden in the vessel there are all kinds of divisions. In the lights, there are no divisions. So, where do they come to the vessel from if not from the light? The light is the first. So they have to be in the light, all those discernments, and then they move on to the vessel. So in the vessel it's just like that, out of nothing? The answer is simple. If the light created the vessel only in order to fill it, it would make it as simple as it is. But in addition, the light wants to build a vessel that will be suitable for it, meaning that immediately after phase one, there is phase two, when the vessel begins to feel that someone is filling me and gives, and I want to be like it. Giving is greater, higher than receiving, and I am in the will to receive in me, and I want to enjoy bestowal. I want to be the giver. So after phase one, phase two immediately develops. Therefore, feeling the Creator, which comes to phase one. Of course, it's in the upper light, in a concealed way. And then out of this, the vessel evolves. Without the sensation of the Creator in the light, everything would end with phase one, and that would be the world of Ein Sof. So, the light is not that simple. But again, it's simple in the sense that it simply wants to bestow.

Question (Petah Tikva Center): (19:43) How did phase two develop out of phase one? Meaning, where did the awakening to feel an additional light comes if there's only one light?

M. Laitman: Because the created being begins to feel, besides what fills it, that there's someone who fills it. You could put it this way. The desire to enjoy wants only to enjoy. How does it discern that there's someone who fills it? We see, you give a cat something to eat; everyone on the street can throw something to eat. It doesn't discern if it's you or someone else. Afterwards, through all kinds of actions, you can connect it to yourself, because it understands that it gets pleasures from you. So, how does the will to receive begin to receive that it's receiving from someone? Even with a cat, we see that it's still a developed animal. There's no such thing. We see it from the will to receive. When the will to receive wants to enjoy, it begins to discern that there is a source of pleasure here. After there's a source of pleasure, from where is the source of pleasure? I'm dependent on it. How can I bring it closer? How can I feel it more? From what can I enjoy more? Meaning, inside phase one, when we begin to discover what is happening, there are processes to the full depth of the four phases. And afterwards, we learn it in Sefirot, that you don't have a Sefira Hochma that develops from Keter, but it has to be in Keter to go through Keter of Keter, Hochma of Keter, Bina of Keter, Zeir Anpin of Keter, Malchut of Keter, which becomes the Keter of Hochma. And this is already in phase one in the four phases of direct light. In other words, the Creator, who created the created being with His light out of the thought of creation to do good to His creations, already arranges the light in such a way that the created being feels two things in the light that fills it: the pleasure and the origin of the pleasure. Otherwise, the thought of creation will not happen. How can it be realized? Otherwise, the created being will only want to receive pleasure and that's it. It will receive, it's full, that's it. It has no movement afterwards. Where is the additional deficiency to reach the degree of the Creator, which is what the Creator wants? And that deficiency brings the created being within its will to receive. The will to receive that was created was created to begin with both deficiencies, a desire to enjoy and a desire to enjoy from someone. And both these desires develop in it. This is why they are immediately realized in phase one and phase two. This is why later, when we reach the realization, we have phase one as Abba, father, phase two as Ima, mother. And by this, we build their origin with the middle line, the Keter, the tip of the Yod that we have in the four phases of direct light. You understand? We have the tip of the Yod, which is the light that was created existence from absence. That's the tip of the Yod. Immediately phase one was created, the will to receive; this is Hochma, or Abba, Hochma, right, will become right; immediately after comes Ima, mother, the will to bestow, left, Bina. And both are a result of Keter, Keter, the Creator, the giver of the soul. So, when we come to that from below, when ZON — afterwards it's expressed in ZON of Atzilut — when there comes MAN from the broken soul, or even a record from the broken soul, when it comes and it is incorporated in ZON, ZON reach Abba and Ima, he receives from them right and left and rises to the Creator, to Keter.

M. Laitman: (25:17) And the Creator in this light — in this light, here its existence from absence in the desire, and the light that created the desire, existence from absence — in this light already, the light is the thought of creation. In the thought of creation, what does it mean to do good to these creations? That they will be like the Creator, “Unto the Lord your God.” This is why in this light you already have both elements: pleasure and how, through the pleasure, through the deficiencies for pleasure, to bring itself to the Creator. The two elements are already here, between which the created being, like with two reins, will begin to advance. This is why when it discovers the pleasure in phase one, it discovers, in the second part of phase one, the origin of the pleasure, the origin of the pleasure. And here it discovers only the pleasure. This division, the development has to happen, it comes from within the light, this thing exists in the light. Like Rabash explains, he's given you a gift and all of a sudden you go, how, so great, what a gift! And then you start thinking, no, wait a minute, what does he want from me? Why did he give it to me? What for? It's embarrassing, maybe I should or shouldn't, and I give it back. You remember how he writes about it. So, you are in the pleasure that controls you. And then the light that is in it is not simple, it's complicated; because within it, there's a feeling of the giver who gave you. And with this message, He wants to bring you to compatibility with it. This is its internal intention in giving the gift. So by bestowing upon you, you already begin to feel that there is — why did He give it to me? What does He want by that? What intention does He have? And then you begin to develop. This exists in the light, but again, we call it simple light because there is a simple intention here: to bring the created being to wholeness. And this is called Good and doing good, to bring it to equivalence with the Creator and not to the complete filling, to feel filled with pleasure, and that's it. So, the Good who does good is on a level of the thought of creation; not in any state below it. Until we reach equivalence of form, we don't reach the Good who does good. That's why the light that is revealed in phase one is a means. The lights of pleasures and deficiencies for pleasures are only instruments for the revelation of the Creator. Why didn't He do it in a different way, so we would reveal Him without the light of pleasure that comes from Him, and the deficiency to the pleasure? Because He wants us to do it independently. So He gave us these two means, the pleasure and the deficiency for it. And through both of them, we will want to be like Him, and not that we will already be like Him to begin with. This is why there's a means here for attainment of the goal.

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Щоденний урок3. srp 2026(Afternoon)Part 1 Рабаш. Що означає в духовній роботі очищення попелом корови. 23 (1991)

Part 1 Рабаш. Що означає в духовній роботі очищення попелом корови. 23 (1991)

Рабаш. Що означає в духовній роботі очищення попелом корови. 23 (1991)

Кабала МедіаCopyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені

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Sign in to like, save and subscribe to videos

Щоденний урок3. srp 2026(Afternoon)
Part 1 Рабаш. Що означає в духовній роботі очищення попелом корови. 23 (1991)

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені