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

Daily Morning Lesson: October 23, 2025

Part 2: Live broadcast with Rav: 

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #10

Reader: Hello, we are reading from the study of the Ten Sefirot, part 4. We are in item 5. The ARI writes the headline of number 5:

Reading: (00:19) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5.

5. Prior to the existence of Akudim (8), the upper light could not clothe any vessel. That is because the vessels could not tolerate it (9), and the light did not clothe the vessel until the expansion of that great light reached the phase of Akudim (10). Then, the existence of a single vessel for that great light has been made, and there began a certain limitation of the light in Atzilut (20), which could not have been done thus far (30).

Reader: We are going to read the “Inner Light" interpretation to number 10, until “the expansion of that light.” So, number 10. 

Reading: (01:40) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #9 - 30.

10. Until Malchut and the reflected light with her extend the ten Sefirot of the Rosh to the Toch from above downward. Then a single vessel was made, meaning the vessel of Malchut. She expanded, broadened and received the entire amount of light inside it. Her reflected light clothed the ten Sefirot of the Rosh (see Part 3, Chapter 2, Inner Light, item 3). These ten Sefirot that descend from the Rosh downward and clothe the vessel of Malchut that had expanded are the ones called the ten Sefirot of Akudim, or the world of Akudim. End of source text 

M. Laitman: Yes. So, what we read is an interpretation of item 10.

Reader: We're going to continue to 20. 

Reading: (03:00) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #9 - 30.

 20. Because Malchut in the Sof of that vessel, which is regarded as Malchut of the vessel of Malchut, limits the upper light on its path from expanding from her downward. The force of that limitation is called Tabur, or Chazeh.

Question (Kyiv 1): (03:38) I can't understand if we're speaking about the first expansion of the light in Galgalta after the restriction of Akudim. 

M. Laitman: Of course, Galgalta precedes the emanation of the world of Akudim.

Student: So, the expansion of Malchut, that she expanded and broadened below the screen, where does that happen? 

M. Laitman: Not exactly clear. Five Partzufim emerged, and the first time that they do, that is called the world of Akudim. After that, each of them continues its own personal, private expansion. Galgalta, AB, MA, SAG, BON, those five Partzufim. And that's how the world of Akudim is created.

Question (Haifa 3): (05:15) When he writes “Malchut,” Malchut is us? We're speaking about us? 

M. Laitman: No, he writes about the spiritual Malchut, which we’ll gradually come to understand. 

Student: When will we become Malchut? 

M. Laitman: I don't know. That depends on us.

Question (W Turkiye 7): (05:51) In the world of Akudim, it seems that the Sefirot are connected to one another. What kind of impression does it leave in the vessel when the Sefirot are connected to one another, tied to one another? What impression is that? What is that?

M. Laitman: All in all, there is one vessel. That's why it's called Akudim. And we will scrutinize it as we go. There are many discernments to it. 

Question (W MAK): (06:43) Is Akudim light and the vessel which is the root of Atzilut, or the Rosh of Adam Kadmon is the root of the light in Atzilut, and Akudim are the root of the vessels in Atzilut?

M. Laitman: You could say that too. You could put it that way as well. 

Question (W Spa): (07:23) What turns out from the clothing of the reflected light to the ten Sefirot of the Rosh? 

M. Laitman: What comes from the clothing of reflected light in the ten Sefirot of Rosh? It fills all the Sefirot in Rosh and later vanishes. So, what happens in the Rosh as a result? Reshimot, records. And with the records from these lights, Malchut of Rosh then proceeds to work. We will read about it and discuss it. Let's continue.

Question (Florida): (08:23) What does it mean, what does it mean that the ten Sefirot  of the Rosh descend downward and clothe the vessel of Malchut? So, what does it mean that the ten Sefirot of the Rosh extend to the Toch from above downward? 

M. Laitman: These lights which extend from the Rosh into the Toch and fill the Toch, the inside part of the Partzuf, they bring all the Sefirot of the Partzuf to a state of connection. That's why they're called Akudim.

Question (W Unity): (09:55) It's written that the reflected light of the Rosh expands the Malchut. Could we say that the right intention doesn't only make the right desire but also makes it expand, and the greatness of the Creator increases the will to receive? 

M. Laitman: It happens a little bit differently. There is a sequence of operations as we'll learn now which bring about the magnification of the vessel. 

Student: We say that “Akudim” is to tie. So, when the qualities are tied together they create the right vessel. Can we say that upon us that when ascending from below upward we need to connect correctly? And then a person in the unity in the Ten will discover all the qualities. 

M. Laitman: Yes. Specifically in the connection, in the connection between us, we will discover the true form of the vessel. 

Question (Darom 1): (11:23) We see that the restriction, the first restriction controls throughout the whole way on all degrees. And it is actually closing the gap in spirituality between the will to receive that I discover to the force of bestowal. So, the question is, whoever doesn't feel this yet, so, I understand he needs to also do it in a corporeality, because I heard you saying, for instance, about watching your eyes, or to watch less of TV, and to do these restrictions in order to reach the next step. So, how much do we have to engage in this? 

M. Laitman: We need to engage in it only on the condition that, if it brings us further away from the Emanator. So a person should account for himself, reflect on it, and come to the decision that he has to stay away from some action or another. 

Student: So, the question is, until each one takes that decision, and until some understand that we have to take such a decision, in our lessons, in the Tens, how much should we mention these things? So, the friends will be thinking about it, engaging in it, will want to take such a decision, will understand what the right and wrong is.

M. Laitman: I don't think this is relevant right now. I don't think so. We will talk about it in the future, but not now.

Question (Petah Tikva Center): (13:48) He speaks about Malchut that expands. Now, the Malchut that was expanded in the first restriction doesn't work anymore. The new vessel is a screen in reflected light. 

M. Laitman: Yes.

Student: Here he says that there's a Malchut that expands, and Malchut in Malchut. So, what is this Malchut? What is this new Malchut? 

M. Laitman: The will to receive of the Partzuf that we are learning about.

Student: You can't work with the will to receive anymore, so… 

M. Laitman: It surrounds the will to receive until it can receive it without blemishing the expansion of the light. 

Student: So, what's that focus that it expands, that it grows, what is that new Malchut? 

M. Laitman: Reflected light. 

Student: But about reflected light, he says it's only above the screen, here there's something expanding and going below.

M. Laitman: No. Where are you reading this? 

Student: In what we just read. In number ten. “Then there was one vessel, meaning the vessel of Malchut. She expanded, broadened, and it received the entire amount of light inside it.”

M. Laitman: The reflected light clothed the ten Sefirot of the Rosh.

Student: So that's only part of it, but what is this whole new vessel of Malchut we're working with? 

M. Laitman: I don't quite understand you. 

Student: He's using the term, the vessel of Malchut. You explain that that's reflected light. If we only say reflected light, so we say that it goes above the screen, but here there's something that already expands into the Toch of the vessel. 

M. Laitman: After the light rises from below upwards, clothing the ten Sefirot in that way, these ten Sefirot, as he writes, descent from the Rosh downwards and clothing the vessel of Malchut. And they are called the ten Sefirot of Akudim, or the world of Akudim. 

Student: So, what is that vessel, Malchut, that these ten Sefirot clothe in? 

M. Laitman: The will, the general desire to receive, and to receive the entirety of the light. This rejection, this reflection from below upwards, was thought of or conditioned in a way, such that afterwards it's possible to receive, it will be possible to receive the upper light from above downwards. 

Student: But the desire is flawed from working with.

M. Laitman: Now, it's a different desire. It doesn't want to receive. 

Student: So, that's the question. What is the desire that now the reflected light is expanding and descending? 

M. Laitman: It doesn't want to receive. Whereas before he felt that he was in the will to receive and did want to receive, and now he works differently, in an inverted way. Rejection.

Student: If he doesn't want to receive, why is it called an expanding of Malchut? 

M. Laitman: Because it gives him the opportunity to draw the light from above downwards. And this is called the reception of light. 

Student: So, he needs to keep not wanting to receiving for the light to expand? 

M. Laitman: Of course, yes. Of course. Otherwise, the light would not enter. 

Student: And then all the discernments are in that new vessel, Malchut?

M. Laitman: Yes. 

Reader: 20. That in Atzilut, the limitation of the light started.

Reading: (18:41) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #5. Inner Light #9 - 30.

20. Because Malchut in the Sof of that vessel, which is regarded as Malchut of the vessel of Malchut, limits the upper light on its path from expanding from her downward. The force of that limitation is called Tabur, or Chazeh.

M. Laitman: Yes. Meaning, that there is a division here, the entire Partzuf into Rosh, Toch, Sof; or head, mid or inside part, and Sof, end. And as he writes, the Malchut in the Sof of that vessel is regarded as Malchut of Malchut. She receives the upper light such that it does not expand from her downwards. And that power of limitation, that force of limitation is called Tabur or Chazeh. Meaning, that the light after the coupling by striking extends down to the Tabur and not below.

Question (Almaty): (20:11) There is an equality between the Tabur and the Chazeh, but it's two different degrees. So, why does he say they're equal, it's either Tabur or Chazeh? 

M. Laitman: Where do you see it being the same thing? 

Student: It's written that it's either called Tabur or Chazeh, that's what it says there. That force of limitation is called Tabur or Chazeh. Why is that equal there? It's considered the same thing according to what is written. It's two different things.

M. Laitman: Because the Malchut at the Sof of that vessel, which is called the Malchut of Malchut, limits the upper light on its path from expanding from her downwards. And the force of that limitation is called Tabur or Chazeh. 

Question (Petah Tikva Center): (21:38) So, he's asking, why is the force of limitation called Tabur or Chazeh? There's a Tabur and a Chazeh, why is it “or”? 

M. Laitman: And that's how we term them, these parts that are in Malchut. Chazeh, that's with respect to the Partzuf, “Chazeh” means chest in Hebrew, and Tabur meaning umbilical or belly button, that's the place down to which the light extends. 

Question (Petah Tikva Center): (22:36) What causes the vessel to extend the ten Sefirot from the Rosh to the Toch? 

M. Laitman: After the vessel can perform a calculation in the Rosh, it then continues to its next action, the reception of the light from the Rosh to the Toch. 

Student: When the light is accepted in the Rosh, it's bestowing in order to bestow?

M. Laitman: No, in the Rosh there's no reception of light, only calculation. 

Student: And when it's in the Toch, it's receiving in order to bestow? 

M. Laitman: Yes. 

Question (W Spain 1): (23:29) The Tabur and the Chazeh are created because of the restriction. The question is, what is that point where the light stops in the soul of Adam? 

M. Laitman: Right now, we're talking about the expansion of the light down to the Tabur or the Chazeh. He sees it as one thing, and later we'll see how it works. The Tabur and Chazeh, they're the same. 

Question (W MAK 112): (24:29) How to understand outside the space? Does it mean that outside the Peh is the sort of boundary, this place where the light isn't equal to the screen? That's why the striking causes the form of the Kli with the letters that hold the memory of inequality? Can it be put this way?

M. Laitman: I don't know. No. In that way... The letter is some kind of memory of balance, equilibrium. No, I don't find these definitions anywhere. 

Student: Why is the order of the ten in one vessel according to Bina and not phase one, two, three? 

M. Laitman: Tell us, what can you tie it to? The most important is Malchut. If there's no Malchut, there's no vessel. Malchut is the will to receive in the vessel. And only she determines what that Kli, what that vessel is, what kind of vessel it is, what power that vessel has. All that is determined by the Malchut.

Question (W German): (26:21) What is the Godly purpose of the world of Akudim? And what does it symbolize in the human awareness? 

M. Laitman: The world of Akudim, well, let's say, it symbolizes, it's a high symbol of how the light is accepted into the general vessel. There are no, there aren't many discernments here, many parts to this vessel. We don't exactly learn who bestows what and everything in particular, but this is the first vessel, Akudim.  Afterwards, from that vessel, the light is received in order to bestow in parts, in segments. 

Question (Petah Tikva Center): (27:35) What's the difference between Akudim and AK? 

M. Laitman: AK is a world in a generalized way in which there exists the Akudim, Nekudim and Brudim, and all that relates to AK. AK is what expands above the general Tabur, and that's it. 

Student: So, it's like a specific state in AK, one of the three states. 

M. Laitman: Yes.

Student: Now, about the rising reflected light. There isn't a real movement that something's rising. I guess it's a quality. So, when the vessel builds an intention and refines it so it rises, that's called a reflected light that ascends?

M. Laitman: The rising reflected light is the reflected light that comes from the screen in the Malchut of the vessel and clothes the upper light which descends.

Student: What does this action mean that it rises? What is this action? 

M. Laitman: It's a reaction. It's the reaction of the vessel to that light, that upper light, which expands from its roots downwards. 

Student: So, this response, it's like a change. It doesn't mean it's one; it's like a process of change because it gets better every time. 

M. Laitman: Yes.

Student: And the clothing of the direct, on the direct light, it happens in the same place. What does it mean that it descends? 

M. Laitman: The upper light descends, and the reflected light rises by the decision of Malchut. It rises from Malchut upwards, up to the Keter, up to the Sefira, which is now called the source of the upper light.

Student: We say that when the screen makes the calculation so the reflected light rising is the intention that is more refined, and then there's more direct light that can clothe in it, and then there's a greater revelation of light?

M. Laitman: You could say that. 

Question (Petah Tikva Center): (30:29) Akudim, is that a world inside the world of AK? 

M. Laitman: Yes.

Student: What's a world inside a world? 

M. Laitman: The expansion of the light. Nekudim, Akudim, Brudim.

Student: Why is there a world in a world? Why is there one world, next world? 

M. Laitman: We have the general Malchut, the will to receive that the Creator created. Then she expands into ten Sefirot. She begins to receive in all those Sefirot, begins to receive the upper light to the extent possible. Yes? And then we learn that expansion.

Student: What's the difference between the world of Akudim or AK to Ein Sof? 

M. Laitman: The world of Akudim is a part of the general world, from the expansion of Malchut and the reception of the upper lights within Malchut. 

Student: Can we say that in Akudim there's a beginning of limitations that aren't in Ein Sof? 

M. Laitman: Of course, the whole world, each world is limited. The world is a limitation. However, it depends what we're talking about exactly. 

Student: So, what is the limitation of Ein Sof if there's a world of Ein Sof? What limitation is in it? 

M. Laitman: In Ein Sof, infinity, there's no limitation. That's why it's called the world of Ein Sof. Seems contradictory, though.

Question (Haifa 1): (32:27) What we call a screen, that's a force of bestowal that lets the desire to receive an intention to work in order to bestow?

M. Laitman: Yes.

Question (Petah Tikva Center): (32:59) When Malchut raises a reflected light, does that mean that she feels the Bestower pushing the light, wanting to bestow? And she can just feel His desire to bestow upon me, and she's willing to receive. Why isn't it enough that there's a reflected light? Why do you need the inner light? The fact that she feels His bestowing, why shouldn't she receive from Him?

M. Laitman: Because the inner light is what Malchut receives after she makes a calculation with respect to the upper light and the reflected light, what will be the inner light then? 

Student: When first she rejects the light, then if she feels, let's say, 20% of the direct light, she feels that that's called a reflected light, and then she calculates. Why isn't it enough that she feels His urge, and then she can develop with more reflected light until it's directly a reflected light? Why does she need to accept into her? 

M. Laitman: Every action needs to be whole. Malchut, if she doesn't want to receive the light, she reflects, she rejects the light in its entirety, and in her reflected light, she thinks of how she can receive some part of the upper light, and then she goes and receives it. And that reception includes the rejection and the expansion, the calculation made regarding the upper light, so to speak, and then its reception. 

Student: But she doesn't want to receive the light only to bestow. She just wants to feel His reality, just to be for Him. Otherwise, she feels shame. She should just bestow, just reflected light…

M. Laitman: That's taking into account the upper one's desire. The upper one wants her to receive. And that's why she now makes of herself such a form, such that the reception will be opposite the giving. 

Student: So, why isn't it enough that the upper one just wants her to feel Him all the way, and that's it? Why does she also need to receive, again? 

M. Laitman: She feels all the way through.

Student: Just reflected light, not to feel herself filled with light. Why is it not enough that she feels His desire to bestow to her? 

M. Laitman: By that, she doesn't reject. She's not adapted to the upper light.

Question (Kyiv 1): (36:30) Where does the Rosh of the Partzuf come from? There was one big desire, and suddenly the Rosh showed up. 

M. Laitman: The general Malchut stands as the tenth Sefira in the Rosh, and she rejects all the light that comes to her, and after having rejected it, she calculates to what extent can she receive it? That's her desire, and so she calculates to what extent she can receive in order to bestow. And that part that she receives, that'll be the Toch of the new vessel, and the part that she cannot receive, that is called the Sof. It's empty of light, devoid of light, and that's how the Partzuf ends, is finished. 

Question (Petah Tikva Center): (38:07) A question regarding Akudim. It says in item 5, “Until that great light expanded to Akudim.” What's the phase of Akudim? 

M. Laitman: Down to the world of Akudim. Well? 

Student: I don't understand what the phase of Akudim is. 

M. Laitman: Akudim is a world in which you have its general law for that specific world, which is called Akud. “Akud” in Hebrew means tied, and organized, arranged within the Malchut. That's Akudim. 

Student: So, Akudim, that means that… Those are the phases of this place, of the discernments? 

M. Laitman: Yes.

Question (Kyiv 2): (39:19) Can we say that Akudim and the world of Adam Kadmon is the same phenomena only in a different language? That Akudim is more general, and Adam Kadmon is divided into five Partzufim but it's actually the same thing? 

M. Laitman: It's not the same thing, but it is a part of that thing. Adam Kadmon, that's a world in which all these operations take place, and Akudim is a part of Adam Kadmon, which works according to the principle that we're now learning about.

Question (Moldova): (40:11) Can we say that in the process of the direct light inverting to reflected light, Malchut discovers the first nine, and that becomes the vessel she works with, meaning the Malchut is below the Sium, and above there's the first nine Sefirot where all the worlds and Partzufim are revealed? 

M. Laitman: In principle, it can be said, but it's not put that way exactly, directly. Malchut makes a restriction of reflected light and clothing of the upper light. That's the beginning of the world of Akudim. 

Question (Petah Tikva Center): (41:10) There's a limitation that Malchut receives only in order to bestow. What discernments are in the vessel that makes it feel how much joy he's giving to the Creator? What can he discern that he is giving joy to the Creator? 

M. Laitman: The reflected light. 

Student: What additional quality is in the vessel itself, that the pleasure will be bestowal and not reception? 

M. Laitman: With reflected light. 

Student: What's the addition though? 

M. Laitman: The addition is that through the reflected light, he can receive from the Emanator, he can receive the direct light from the Emanator. And the direct light which clothes in the reflected light, that is the outcome of the lower one's work. 

Question (PT 19): (42:29) You said the general Malchut. What is the general Malchut? 

M. Laitman: Malchut. 

Student: The general.

M. Laitman: The will to receive. 

Student: The general.

M. Laitman: Yes, yes, General. 

Student: You taught us once that the direct light, when it goes down to Malchut, is blocked. Otherwise, we would all be in bestowal. So, how can it penetrate from the upper world to the lower world? How does it even go there? It's kind of like a barrier. What should he do to open that? You said it can't penetrate, that there are guards and that it won't let it go in. 

M. Laitman: Yes.

Student: So, how do you open that? What should he do? 

M. Laitman: What do we need to do? Restriction, screen and reflected light, and to close the direct light with the reflected light, that's the solution. 

Student: And then the direct light can penetrate? There are motions from above downward and from below upward, right? 

M. Laitman: Yes. 

Student: So, what's first? From above downward or below upward? And what are the conditions that the direct light will penetrate the Malchut? What should happen? 

M. Laitman: So, the first operation is to make a restriction over the light, so there's nothing. After which comes the operation of receiving the light in order to bestow, which starts from the restriction. The restriction opens, and the upper light descends down to the vessel and enters with a coupling by striking, and the reflected light rises and clothes the direct light. And then there's a calculation regarding how much of the direct light the vessel is ready to receive in order to be the bestower. That's it. And after that, it continues on. The same light that the vessel clothed with reflected light descends and enters the vessel of Malchut.

Student: So, everything depends on coupling by striking? 

M. Laitman: Yes, of course. All actions, all operations are through coupling by striking.  

Question (Moscow): (45:42) Akudim are ten Sefirot of Toch of the first Partzuf. But it's still a Partzuf. So, every Partzuf that raises light is a world on its own? 

M. Laitman: Every combination of the ten Sefirot and the light awakens in the Partzuf, in the ten Sefirot, a feeling of necessity, a necessity to react to that light. That reaction towards the upper light is called reflected light. 

Student: It turns out that every reception of light will be counted as a world on its own.

M. Laitman: Yes, but it is received in order to bestow. 

Student: How otherwise, if it's receiving only in order to bestow? 

M. Laitman: Yes, if there's a screen. 

Student: There are a lot of worlds like this, and every world has a lot of inner worlds, and every Partzuf, and what is a world? 

M. Laitman: You're right, you're right. The reception of the light always includes a restriction, a screen, always involves that, and reflected light which clothes on the upper light which arrives, and some of the reflected light which clothes the upper light is called a vessel. It then descends, it extends downwards, and it clothes in the ten Sefirot in the Toch of the Partzuf. 

Question (Petah Tikva Center): (48:18) What is the world of Brudim? What are the worlds of Brudim? 

M. Laitman: Akudim is AK, Nekudim is the second world after AK, the result of AK. And Brudim is the world of Atzilut.

Student: So, Brudim is the world of Atzilut? 

M. Laitman: Yes. 

Student: Why does it belong to the world of Akudim? Does it have Nekudim and Brudim? Why does it belong to Akudim? Because Atzilut is lower compared to Akudim, right? 

M. Laitman: Atzilut is lower with respect to Akudim? No, Atzilut enters into Akudim, enters inside it. There is a group of worlds called Akudim, because their formation, when the light enters the vessel and remains there inside the vessel, that is called Akud, tied or captured within the will to receive of the vessel. 

Student: So, Akudim and Brudim and Nekudim need the world of Adam Kadmon? 

M. Laitman: Adam Kadmon, in general, that we call that which exists above the Tabur of AK. That's Adam Kadmon. And what's below the Tabur, there we have different discernments. 

Question (Petah Tikva Center): (51:16) There's the world of Ein Sof, then there's AK, that inside it, I understand, there's Akudim, Nekudim, Brudim.

M. Laitman: Yes. 

Student: And in Brudim we have Atzilut? 

M. Laitman: The world of Ein Sof, the world of AK. 

Student: Yes.

M. Laitman: The world of Adam Kadmon includes within it from the top down everything, all the vessels. And later, from Akudim emerge Nekudim and Brudim. That's it. 

Student: Atzilut is Brudim, it's another name for Brudim? 

M. Laitman: No, Atzilut is, you could say it's Brudim, but in reality, we consider it the same as Nekudim.

Student: And where are the worlds of BYA? 

M. Laitman: The worlds of BYA are below the Parsa. 

Question (Azerbaijan): (53:37) In the world of Akudim, the Sefirot can't receive their private light because there still wasn't a shattering of the vessels. Why did the shattering of the vessels happen specifically in Nekudim? In the world of Akudim, the Sefirot can't receive the light because the shattering of the vessels in Akudim didn't happen yet. It's specifically in the world of Nekudim. Why does the shattering of the vessels happen in Nekudim and not in Akudim?  

M. Laitman: In Akudim, all the Sefirot are Akudim, tied into a single vessel, a single coupling, a single light, and so there's no cause there for any shattering. Whereas, in the world of Nekudim, there is a difference between the light and the vessel that receives it. And that's why there, you have the shattering in the world of Nekudim. 

Question (Petah Tikva Center): (55:54) Why is there a limitation once the reflected light clothes the direct light? So, why is there a limitation? Why is there a Tabur? If the reflected light clothes the ten Sefirot, why, when they expand below the Peh, why does it not expand in everything below the Peh? Why is there a limitation of the Tabur? 

M. Laitman: Because the Tabur is a special point in the Partzuf. GAR ends at Tabur, and below Tabur, VAK begins. 

Student: Where in the Rosh is there a limitation? Because if the screen raised reflected light on the whole direct light, it means that there's an intention to bestow. So, why isn't it expanding in the whole vessel? Why is there a part in the vessel? Why is the Sof created? Why is there a limitation of the Tabur? 

M. Laitman: The reflected light exists for us in Rosh and Toch. And in the Sof … 

Student: If there's a restriction in Malchut of Ein Sof, and then there's a screen that clothed reflected light on the direct light, if it's clothed on the entire direct light, so why doesn't it expand in the whole vessel? Why is there a Toch and Sof? 

M. Laitman: Because there's the matter of the clothing of reflected light. 

Student: Which doesn't clothe all the ten Sefirot.

M. Laitman: It can descend only down to where it clothes.

Student: Why doesn't it clothe on all the ten Sefirot? 

M. Laitman: It doesn't have the power. No power. 

Student: So, why does he write in “Inner Light”, number 30, that the reflected light clothes ten Sefirot of Rosh? 

M. Laitman: Yes, in general, that's how it is.