“This is the meaning of what is written in the writings of the ARI, that the light of Ein Sof [infinity] shines to the lower ones.
Ein Sof is called “the desire to do good to His creations.” Although we discern many worlds, ten Sefirot, and other names, it is all extended from Ein Sof, called “the thought of creation.””
Baal HaSulam, Shamati, article N.73

The Study of the Ten Sefirot [TES] is written as a commentary on the writings of the ARI [Rabbi Isaac Luria], as a very precise explanation and “ladder” for the reader to attain the sublime worlds extending from “the thought of creation.” 

The writings of the ARI and the TES commentary by Baal HaSulam [lit: Author of the Ladder]  are written in the language of Kabbalah, also called the language of Sefirot, Partzufim and Olamot.

In The Teaching of the Kabbalah and Its Essence, Baal HaSulam explains “The language of the Kabbalists is a language in the full sense of the word: very precise, both in terms of root and branch and concerning cause and consequence. It has the unique merit of being able to express subtle details in this language without any limits. Also, through it, it is possible to approach the desired matter directly, without the need to connect it with what precedes it or follows it.”

The great Kabbalist of the 20th century, who authored the Sulam [Ladder] Commentary on the Book of Zohar [hence the namesake Baal HaSulam],  the Study of the Ten Sefirot, and numerous cornerstone works on the wisdom of Kabbalah, had an immense desire to publicize and disseminate the wisdom. Still, even to him, it isn’t so simple.

In The Teaching of the Kabbalah and Its Essence, Baal HaSulam continues “However, despite all the sublime merits that you find in it, there is a great drawback in it, that it is difficult to attain. It is almost impossible to attain it except from a Kabbalist sage and from a sage one who understands with his own mind. This means that even one who understands the rest of the degrees from below upward and from above downward with his own mind will still not understand anything in this language until he receives it from a sage who has already received the language from his teacher face to face.” 

At the head of the "Bnei Baruch" Kabbalah Academy is Rav Dr. Michael Laitman, whose teacher was Rabbi Baruch Shalom HaLevi Ashlag [Rabash], whose teacher and father was Rabbi Yehuda HaLevi Ashlag [Baal HaSulam], continuing a chain of great Kabbalists who received the language and wisdom face to face from a long line of teachers. 

As part of Baal HaSulam’s great efforts to publicize and pass on the wisdom of Kabbalah, he wrote several preface and introductions to his major works on the Book of Zohar and TES. 

In Preface to the Sulam [Ladder] Commentary, he writes: “First, we must know the names of the ten Sefirot: KHB, HGT, NHYM. These are acronyms for Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. These are also the ten covers of the Creator’s light, established so the lower ones can receive His light.”

Baal HaSulam continues: “This is like the light of the sun, which is impossible to look at unless through a darkened glass that diminishes its light and makes it suitable for the eyes’ ability to see. Similarly, had His light not been covered by these ten covers, called “ten Sefirot,” in which each lower one further covers His light, the lower ones would have been unable to obtain it.”

While it might be enticing to immediately think about how the Ten Sefirot relate to our life in this world, or to materialize what is understood in concepts we know from this world (such as “the light of the sun”), it is important to remember that it is speaking about the will to receive and the desire to bestow.

Baal HaSulam is very meticulous and careful in his teachings about the Wisdom of Kabbalah, precisely to save us from confusion and many years wandering in the wrong direction rather than climbing on the ladder toward the goal of attaining the sublime worlds extending from “the thought of creation.” 

In Introduction to The Study of the Ten Sefirot, he writes: “Yet, there is a strict condition during the engagement in this wisdom not to materialize the matters with imaginary and corporeal issues. This is because thus they breach, “You shall not make unto you a statue or any image.”
Baal HaSulam, 

Now, after a relatively short introduction, let’s start reading from TES while attempting to hold the intention from what was just learnt.

In Study of the Ten Sefirot. Vol. 1. Part 1, Table of Answers for the Meaning of the Words, Baal HaSulam writes: “Question: What is Light? Answer: Everything in the worlds that exists as “existence from existence,” which is everything but the substance of the vessels.”

About this verse from TES, Rav Dr. Michael Laitman explains: “The Light is phenomena in which the will to receive senses the upper force, spirituality, the Creator, the force that directs and governs the desire to receive. The Light is the only power that actually exists. The other force is the desire to receive. There is nothing but these two powers. In other words, a desire to receive is something that is “locked” from within, whereas the Light is open and fills the entire universe.”