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

Daily Morning Lesson: July 27, 2026

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

Student: Hello friends, we're starting with the study of "The Study of the Ten Sefirot," Volume 1, Part 1, "Inner Light," item 1. I wanted to share with you a little bit. Yesterday, in the gathering of friends, we talked amongst us, between the friends, how to improve and make the most of the morning lesson, where we have a lot more to improve in drawing the reforming light, and not be diverted. I was reminded that Rav said that if you're diverted, if you're not paying attention during the lesson, it's because your desire is not strong enough. So let's prepare our desire towards drawing the reforming light. Do we drink Rav's lesson, all the power to drink the questions of the friends? And Rav said, in the lesson, “I need to look at actions by which I can and draw lights that are most beneficial for correction. And then we are told that the surrounding light that is most beneficial for correction comes when I'm with the book during the study, with the intention to reach my root, to where I am, in my action, in the study, and the Creator are in adhesion in one point.” 

Student: And as we just heard in the lesson just now, that if we have a broken washing machine, we need an expert to fix it. If we have a car that needs something to change, we need someone who knows about it. And we have the light that can correct us now during our studies. Let's go into a lesson with Rav, please.

M. Laitman (Source Text/Commentary): (02:09) Item two, what does he want to scrutinize? So let's read TES above. Before the restriction, light filled all of reality. The light of His self filled all of reality. That's the first statement, what he wants to scrutinize. Item one above, we have the words of the Ari; below, in "Inner Light," we have the explanation of Baal HaSulam. Where do we have the words of the Ari? Below, on the star below, he writes, the Tree of Life, Branch Two. So item one: Know that before the emanated beings were emanated, and the created beings were created, an upper simple light had filled all of reality. So now he's going to scrutinize a little item two, a little item one in the line we were already. You read it now? And now item two is the simple upper light. What is item two below? Upper simple light, it refers to the light that expands from the Creator Himself. What's this? Yes? 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 His self. However, we cannot utter even a single word regarding His self, for the rule is that anything that we do not attain, we do not know by name. Remember that and you will not fail. Meaning, when we speak about the upper light, we're only talking about the light which expands from the Creator, from the Emanator. More correctly, we don't talk about the Emanator at all. We don't have any name for Him because we don't attain Him, because all our names come from attainment, from the entrance of the light into the vessel. And we don't attain the Emanator, He is before the light. He is before the light, it's from Him that the light comes out, hence we, all of us who receive the light that comes from the Emanator, so in that light that comes to us, we grasp all the actions of the light. Meaning, all that we have is the action of the light, where the light builds the Kli and the light fills the Kli, in correcting it, in arranging it in ways that the Kli will feel. Meaning, first of all, we need to discern that we are the vessels, we are the results of the actions of the light only, that the light made of us something that feels and understands, feeling and mind, mind and heart, so that by this we will perceive Him, perceive His actions, and thus feel ourselves, meaning who we are — eventually, consequences of the actions of the light. And what we feel, what He wants us to feel, is how He builds us. And above this, we will never understand and we will never feel, never, meaning until the final correction, which is for us the end of the path. What's above that, we're not speaking. So what is the light that we're saying? The bestowal of the Creator. 

Student: Our viewers from the internet are asking to read definition 11, the Creator.

M. Laitman (Source Text/Commentary): (06:35) Creator. The name Creator is speaking about the innovation, which is only the matter defined as the will to receive in every essence, that necessarily it wasn't in His essence before creation, meaning how to speak about the Creator already from that innovation that was done when the light came out of His essence. In a different place, Baal HaSulam explains that the Creator is, from the words "come and see," Bo-U-Reh, that a person who starts attaining spirituality according to the correction of his vessels, as much as he corrects them, then he can be equivalent to the light. That in us, there are two main discernments: a deficiency and a fulfillment for that deficiency. To the extent that the deficiency and the fulfillment are equal between them, the equivalence between them brings the feeling of the Creator to a person. Why? Because He, the Creator, is what creates the light and the vessel. And if I, inside, equalize between the light and the vessel, so I can reach in that equivalence of form the feeling of their only root, that is one for both of them, called Creator. And that's why the Creator always changes for me, because from the vessel and its fulfillment, I can unite, by correcting the vessel to bestow, that it'll be like a fulfillment that will be revealed in Him as bestowing. By that, I discover that term called “Creator" more and more, until in correcting my vessel completely, I reach the full term of the Creator, who is my Creator, that created all of my deficiencies and gave me all the fulfillment in Him, to that one root, to that one deficiency and the fulfillment. That's why the Creator is a personal feeling for each and every one, and to his own vessels — my Creator and your Creator will never be the same. And in every state, in every degree, the Creator will be different. And every time, He will grow to the extent that we rise in our vessels, meaning everything we learn about in the wisdom of Kabbalah, we only learn towards our perception. “A judge only has what his eyes can see.” That's why the name of the Creator is "come and see." That is a term that only comes from within the vessel. That's why He says that, in that definition, the name “Creator” relates solely to the innovation. And the rest you can put in brackets, meaning the making of the existence — that's all brackets till the end. The main thing is about the innovation. That we aren't speaking about Him in an absolute term. We never speak about something absolute in Kabbalah, because everything is from the vessels' attaining. That's how we can speak about it. And also in science, like we were saying, also in modern science, we advance towards that same perception of reality, that the reality is all towards the person who attains it. And also here, in item two, he says that everything we don't attain, we will not know by name. That's why the Creator — we have the Merciful, the Great, the Truth, there are so many… They say that the whole Torah are His holy names. The names of the light that enters the vessel and builds that vessel, and scrutinizes it, and fills it - that's the entire Torah. Meaning, the whole Torah are instances, situations of lights and vessels that have all kinds of connections between them, how the vessel can, from the smallest extent, equalize to the light, and according to that, the smallest holy name is revealed. That means that the vessels of bestowal, like the light — bestowal is called “holy” — and then it's revealed. That's why the whole Torah, the book of the Torah, let's say, all the light that comes and builds the vessel - it's all the holy names.

M. Laitman (Source Text/Commentary): (11:58) Number three. He says, so we have the simple light filled all of reality. So number three, in "Inner Light": what does it mean, 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 — meaning everything except for Atzmuto, His essence, that we can't speak about it, only as a root that comes before everything. They are all included, the whole reality that comes out of that, that is revealed from that. They 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, meaning in potential, in force, before they develop, that in Ein Sof there's everything. The second rudiment: how they are arranged and cascade, meaning by our attainment, and are innovated before us after the first restriction in the five worlds called Adam Kadmon, Atzilut, Briah, Yetzira, Assiya, that the light that extended from Atzmuto filled the entire reality from the first rudiment, relating to their existence in Ein Sof before the restriction. Meaning we have two forms. The first form is that everything is included in Ein Sof — all the vessels, all the lights, with all the details until the last final detail, but without their development, without the cascading. And the second rudiment, that they already start cascading down and come below. And again: above, below, Ein Sof, that comes out, the matter of time — these are all things that we need to try and interpret in a spiritual manner. That it didn't happen once, and now it's not happening, that it won't ever happen in the future, when we reach the end of correction to Ein Sof, and now it doesn't exist; but everything is towards the person attaining, only the way he attains. That's how he interprets it. And reality itself, that's what we can't speak about — reality itself. Reality itself is Atzmuto. And what the created being attains, he always attains according to his own vessels. And he can't see past, present, future, but only towards himself, towards his attainment, and not towards the forms that he attains, because the worlds don't exist. There is no cascading, there's no motion, there's nothing, only towards the one attaining. So what Kabbalists tell us about is, they tell us according to what they attain, according to that spiritual motion that is depicted in them, and not what exists in spirituality outside of us. About that, we can't speak. That's called Atzmuto, His essence. If we talk about Ein Sof and our attainments, it's all towards the one attaining, towards the vessels. 

Student: A friend from Tel Aviv is asking, is there a point of equalization between people towards the Creator?

M. Laitman: (16:38) I don't know how it's connected to what we're reading here, but let's say, certainly in relation to the Creator, we're all equal. Because in the upper light, as we learned here, there's no change. There's no difference. Everything is in equivalence and in absolute rest. So what appears to us that is not equal is altogether out of us perceiving it in such a way in our vessels. But to the extent in which a person returns to higher degrees in his perception, meaning in his correction, he sees how everyone is equal. 

Student: That same student is asking, in the end of correction, when a person reaches the end of correction, so what happens with the definition of the Creator? Does it change, or do they see the same thing?

M. Laitman: (17:39) The definition of the Creator changes every moment in an attaining person's existence, meaning his perception is changing. What does it mean “the holy names?” What are all these names altogether? What now? What now is happening to me at every given moment? I now, every moment, what I feel, I feel the Creator. The fact that it seems to me that I'm attaining souls, or people, or this world, or the spiritual world - it seems to me. Besides the Kli that attains the light that fills it, there's nothing. Nothing has changed from Ein Sof to this world. Only towards the attainer it changes. So also now I'm in that state of Ein Sof, but what do I attain from it according to the form of my vessel, according to my correction and equivalence with the light? After the first restriction, the light can be attained only to the extent of the equivalence with it. If I don't change in relation to it, I feel in the complete inability to be in equivalence, which is called “this world.” If I start to equalize myself somewhat to the upper light, it's called the world of Assiya, then Yetzira, Briah, etc. But nevertheless, my perception, my feeling, my world is the light that is in my vessel, and there is no more than that whatsoever. This feeling spreads and is divided into many thousands of details, but it's all appearing to me in my vessel, that I'm in a world filled with people and all kinds of… We learn this in the perception of reality, that there is nothing besides this form. And what we learn in the wisdom of Kabbalah is the wisdom of perception, how we will perceive reality correctly, not in a false manner. In equivalence of form with the light, we will discover the extent in which we are in our true form. Well, where are we? 

Student: We finished item three.

M. Laitman: We finished item three, okay, very well. What's item four? Do we still have time?

M. Laitman (Source Text/Commentary): (20:22) Item four, "Place." There was no vacant place in all of this reality, in the matter of empty air and space. A vacant place. What is a vacant place? Item four below interprets it. It means that before the worlds were created, when there was only Ein Sof, there was no vacant place, meaning what's vacant, 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 the correction was made. However, do not be mistaken to think that the book speaks of a corporeal place. That is, there was no vacant place in Ein Sof. Everything was perfect. Everything came on behalf of the light and filled everything. Then the restriction took place on behalf of the Kli that expelled the light, in order to add the possibility from itself to grow, to express something, to equalize the light. And then a vacant place for correction was made on behalf of the created beings. That's what happens. Meaning, it's not that the light departed, it's not that the wholeness disappeared from Ein Sof, but rather towards the created being who wants to add to it. So towards his feeling, what was a moment before the restriction where he felt that he was in the world of Ein Sof — he decided, in the restriction and the reason for the restriction, that he wants to add to this state and to reach, through equivalence of form, on his behalf. Then the restriction takes place, where he starts to feel the state where the light creates him and fills him and gives him all that wholeness, and he feels darkness through this. And then he defines the light as a light that will come to him in equivalence of form. And then a place for the corrections was made, which is all of Ein Sof became now an empty place towards the created being who wants to fill it in relation to himself. This we will continue next lesson. For now, we'll conclude.