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

Daily Morning Lesson: August 18, 2026

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

Reader: Hello everyone, dear friends, we are in The Study of Ten Sefirot lesson. We're about to hear a very special lesson from the Rav, we're continuing this line of lessons. It's a lesson that really guides us towards inner work between us, because sometimes we see in the study of the Ten Sefirot many seemingly technical things, all kinds of geometrical forms, but the Rav is teaching us to see the inner quality, the inner intention, the spiritual message behind every form, every explanation, every expression. So let's try to hear the Rav, to absorb it from him, and then together we will talk about it. And we will prepare ourselves with the book, "The Study of the Ten Sefirot." We are in volume 1, part 1, we are in the words of the ARI, item 5. Let's start with the lesson, please.

M. Laitman: (01:11) Well, what else do we have here?

Reader: We are in the triangle in item 5, “and therefore the restriction of Ein Sof must be in the form of a circle.” We're going to read item 5 again.

Reading: (01:30) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. #5

5. The reason was that since the light of Ein Sof was completely even, it had to restrict itself evenly on all sides, and not restrict itself on one side more than on the others. It is known in the wisdom of geometry that there is none so even an image as the image of the circle (200). However, this is not the case with the image of the square (300), with the bulging perpendicular angle, the image of the triangle (400), and likewise all the other images. For this reason, the restriction of Ein Sof had to be in the form of a circle.

Inner Light

200. The image of the circle: Has already been explained in the previous item.

300. The image of the square,

M. Laitman: it's already a different depiction. So what is that?

Reading: (02:33) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. #300

with the bulging perpendicular angle:

If there had been a differentiation of up and down, right and left there,

M. Laitman: Everything exists in the depiction of a square —

Reading: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. #300

it would appear in the image of a square, which contains these four sides, being the four names of these four phases. However, it was not so, but rather in the form of a circle, which does not have these discernments.

M. Laitman: (03:02) Before the restriction. After the restriction, when phase four is restricted and starts judging itself as much as it is close or far from the light and in what way can resemble the light, then it starts seeing in the previous qualities: if I acquire the quality of Bina, I'll be in this form closer to the Creator. If I acquire the quality of Hochma, so this way I'll be closer to the Creator. And then she can depict the square. That if I'll be this way, it's that way, if I'll be this way, it's that way. She already relates to these qualities, but from her own behalf, because those qualities themselves have no left, right, up, down, they're round. There's nothing in them; only cause and effect. Keter, Hochma, Bina, ZA, Malchut.

Five circles, only cause and effect. When Malchut starts thinking, “how can I use them,” then she already starts seeing, what gain do I have here? Here's right, here's left, here's up, here's down. How can I connect all these qualities in order to express myself to resemble the Upper One? Then starts that depiction of the square.

Question (Haifa): (04:35) What is the light of Ein Sof?

M. Laitman: Does he have "The Study of the Ten Sefirot," the book? Let him open the dictionary; let's go there.

I guess we didn't read all the definitions, right? So, it's worth it. We'll get there. Let's finish this chapter, and then what's the light of Ein Sof? You have it? Well, everybody, look for it. What's the problem? We are going to the questions and answers. What is light in a vessel? No, light Ein Sof is something else. But light of Ein Sof there is none.

So we have to search for that definition maybe somewhere else. The light of Ein Sof is a light that fills the vessel of Malchut that still didn't make any limitations on itself and doesn't separate between all the qualities in her. Then the light fills her according to her desire. We're only speaking about the light from within the vessel. Then, when it fills her in such a way, in such a response on her behalf that is equal, that's called the light of Ein Sof. By that, Malchut feels that she's filled without any difference, any gap between coarseness, degrees, Hassadim, Hochma, but all the desires in her, all the spaces in her are filled with light. And no deficiency remains; not in quality, not in quantity.

It has to be more clear. No deficiency that is revealed, that it is lacking — that's called Ein Sof. We're speaking of Ein Sof in its essence, as a quality. It's not a quantity. Infinite amounts, that I don't know what that means- whether we're talking about an area or a size that is limited. In spirituality, we don't have size. Spirituality is qualities.

So when we speak about Ein Sof, there is no discernment of degrees. Ein Sof, there's no ending, there's no limitation in quality. We need more and more to think how we always can observe these quick pictures in quality, as qualitative. Otherwise, all these depictions, they won't help us either. There's people that say, why are you drawing? Because it's making them corporeal. It's making it hard to advance. He depicts it as a drawing. The more a person advances, needs more and more to see in the drawing a relation.

M. Laitman: (08:21) Let's say, a table of qualities only. And then it will help him in our life, everything he thinks or wants to see- qualities. Because also in our inner work, we aren't working with depictions. I work with qualities. I don't work with desires. I work with intentions.

The intention is called the quality of an action. That that is important for me. And not the action itself. The quality determines the essence of the action. We always work in qualities. We have to rise above the degree of the depiction, the degree of the actions, to the degree of intentions and qualities. That's why Baal HaSulam gives us a definition. How does he say it? In the order of the study. What does he say? First, study the internality, meaning the words of the ARI. Where does he say it about the questions and answers? In the introduction.

It's somewhere on page 44 in the Hebrew. Well, I'll find it quick.

M. Laitman (Source Text/Commentary): (10:11) Always repeat the meaning of the words a few times until you remember them as if they're just laid in your box, because in each and every word in the third part, we have to remember the first two parts, and nothing will lack.

Why does he say that? To bring us from the level of words to a level of the right spiritual definitions, the qualities. What in the word is concealed; that will work with the inner meaning and not with the external meaning. A circle — I don't work with a circle. I work with the quality of a circle, that it has no discernments, and so on. There's great work in this, but it's very blessed work, because by this, a person starts adhering to spiritual forms. He puts himself into this field of forces and qualities called spirituality.

Question (Petah Tikva Center): (11:35) What's the difference between phase one and phase four? Phase one is also considered almost Ein Sof. It's also completely filled, and also phase four is completely filled. What's the difference between them and Ein Sof?

M. Laitman: The difference between them is in a desire that is in phase four, or phase four, as much as this desire separates itself from the middle point. Because until all these circles came out, until phase four, there is no one that can tell you that these circles are coming out, and that these circles are closer or further away from the center. Well, let's end this part.

Reader: So, we are in "Inner Light," item 400, which describes the image of the triangle,

Reading: (12:22) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Inner Light #400. - Twice

400. The image of the triangle: Indicating a degree that has only three phases, lacking phase four, meaning three sides—up, right, and left—without the bottom side. This is called the “image of the triangle.”

Reader: Again, the image of the triangle indicates a degree that has only three phases

M. Laitman: Three phases —

M. Laitman: Meaning, he depicts, he draws a triangle this way, I guess. Let's see the definitions. There's Ein Sof in 76, 74. Good, we found it, so please.

Reader: So we are moving to the questions and answers. Question number 76: What is the name Ein Sof? The answer is on page 35, item, answer 75. So again, question 76, what is the name Ein Sof? Answer.

Reading: (14:15) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Questions and Answers on the Meaning of Topics. #76 - Twice

76. What is the name “Ein Sof?”

Before the restriction, He is called Ein Sof, to indicate that there is no depiction of Sof or Sium [end] there at all, since phase four receives the light, as well. Thus, in that place, there is no reason to stop the light and form a Sof and Sium. (Inner Light, Part 1, Chapter 1, Item 20)

M. Laitman: Again,

Reader: What is the name Ein Sof?

M. Laitman: (15:10) Meaning, there's no limitation to the ability to receive the light. That's why before the restriction, this is what phase four is called. And 74 is also part of it.

Reader: Question 74. What are the two rudiments that contain everything? Again, what are the two rudiments that contain everything? And the answer to 74.

Reading: (15:36) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Questions and Answers on the Meaning of Topics. #74 - Twice

74. What are the two rudiments that contain everything?

The first rudiment is that the entire reality before us is already set and exists in Ein Sof in its utter perfection. This is called the “light of Ein Sof.” The second rudiment is the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which cascade from Malchut of Ein Sof after the restriction. Anything that exists in the second rudiment is extended from the first rudiment. (Inner Light, Part 1, Chapter 1, Item 3 and Inner Observation, Item 5)

Reader: We're going to read definition or question 74 again. What are the two rudiments that contain everything? Answer.

The first rudiment is that the entire reality before us is already set and exists in Ein Sof in its utter perfection. This is called the “light of Ein Sof.” The second rudiment is the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which cascade from Malchut of Ein Sof after the restriction. Anything that exists in the second rudiment is extended from the first rudiment. (Inner Light, Part 1, Chapter 1, Item 3 and Inner Observation, Item 5)

M. Laitman: (17:10) And according to what we were saying, that everything exists in Ein Sof, and everything comes from there, meaning everything is in Ein Sof. Everything. But in order to be revealed towards us, that we have vessels, deficiencies, we can only perceive things in the difference between black and white, the difference in motion, and stopping, and so on. That's why it turns out that we can perceive Ein Sof in a finite manner. We have to measure ourselves towards something. That's why Ein Sof is incomprehensible. We can't grasp it. We have to feel all the discernments that exist between all the qualities of Ein Sof, and we have to perform restrictions, and limitations, and definitions, and divisions. And this way we can check, and see, and learn, and incorporate from all of them until we come back to that same state and feel it as something infinite.

From all the sum of these definitions, it is like a big integral of everything. And it obviously comes from our limitations: that we're not the Creator and we can't grasp something with no limits. But in the end, from the studies of all these limitations of the degrees, when we connect all the degrees together in the end of correction, we are rewarded to the state of Ein Sof. The infinite state.

There are a few examples in our world that we… Let's say, if we go out into space, so we don't know where up or down, left or right is if we're in space and we're in motion in a certain speed. Or I go into a plane and just fly. I don't feel I'm flying. The plane is flying, and I'm… as myself. Meaning, I also have to check myself towards another point. Am I still, or am I in motion?

Especially, according to Einstein, Newton, the difference between them, that if a person moves in a constant speed, he can't know that speed, only if he measures himself towards something else. He can only measure himself inside changes in speed, the acceleration, because to that of their inner vessels, there's a change in his qualities. But if the qualities don't change, he doesn't know where he is, as if out there in space. That's why if our records wouldn't be renewing themselves in every moment, we would never feel that we are alive.

Only the renewing of the records brings us that feeling. And as much as the records that are contradicting, they bring us the gap between the record from the light and the record from the vessel; in that the life is felt more, it's juicier.

Just like in the records of 1, 2, 3, 4, there's still, vegetative, animate, and speaking. So, you see the differences in the desires.

Question (Petah Tikva Center): (21:06) Meaning that the four phases already exist in the light of Ein Sof, and they're revealed only…

M. Laitman: Of course, everything is in the light of Ein Sof. There's nothing more than Ein Sof. The rest is only towards our perception gets revealed. Only you can say that all the worlds don't exist, but only towards a created being. Also, Ein Sof supposedly exists only towards a created being. But he is in the force of the control of the Creator. The Creator wants… that is what the created being will receive from Him.

That's why Ein Sof, all those five circles exist of the wholeness of the Creator. But the attainment from Ein Sof belongs on behalf of the created being. He performs the restriction, he performs the line according to the measure of receiving, and this way can check Ein Sof. So that's what the Creator prepared.

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Щоденний урок١٩ أغسطس ٢٠٢٦(Afternoon)Part 1 Рабаш. Що означає в духовній роботі "Шхіна є свідоцтвом про Ісраель". 37 (1990)

Part 1 Рабаш. Що означає в духовній роботі "Шхіна є свідоцтвом про Ісраель". 37 (1990)

Рабаш. Що означає в духовній роботі "Шхіна є свідоцтвом про Ісраель". 37 (1990)

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Щоденний урок١٩ أغسطس ٢٠٢٦(Afternoon)
Part 1 Рабаш. Що означає в духовній роботі "Шхіна є свідоцтвом про Ісраель". 37 (1990)

Завантаження...
Чекайте...

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