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

Daily Lesson August 9, 2025.

Part 2: Recorded lesson - July 18, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah.The Katnut and Gadlut Initiated in the World of Nekudim, #81.

Reader: We are reading in the writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” item 81.

Reading: (00:15) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #81.

81) You already know that Partzuf AB of AK is Partzuf Hochma, and Partzuf SAG of AK is Partzuf Bina. This means that they are discerned according to the highest phase of their level. AB, whose highest phase is Hochma, is considered all Hochma. SAG, whose highest phase is Bina, is considered all Bina.

Thus, when the records of ZON of the Guf below Tabur of AK ascended to the Rosh of SAG, they became MAN to the SAG there, for which SAG, which is Bina, coupled with Partzuf AB, which is Hochma. Subsequently, AB imparted to SAG a new light for the purpose of the ZON below the Tabur that ascended there.

Once ZON of AK received this new light, they descended back to their place below the Tabur of AK where there are the ten Sefirot of Nekudim, and they shone the new light inside the ten Sefirot of Nekudim. This is the Mochin [light] of Gadlut of the ten Sefirot of Nekudim. Thus we have explained the ten Sefirot of Gadlut that emerged on the second type of records, which are the records of ZON below the Tabur of AK (see Item 71). Indeed, it is this Mochin of Gadlut that caused the breaking of the vessels, as will be written below.

Reader: We will continue to the recorded lesson. 

Question (Petah Tikva Center): (02:27) She first didn't know she can provide to Malchut. 

M. Laitman: Well, basically, there is a calculation here. She first made a calculation on the Taamim, then Nekudot. When she makes that calculation, she also looks at the new desire she has here, so that by these couplings, she can also fill up other desires. Understand that we're talking about Malchut of Ein Sof. This Malchut of Ein Sof is always the maximum it can. It wants to fill up the desires with Hassadim, Hochma, even if she purifies, it doesn't matter. But she can do something more, because purification means rising in adhesion. Why does she purify? She wants to adhere even more, to bestow even more. That's why she purifies. So when she purifies and sees that something else can be filled with Hassadim, it is considered more ascent, another ascent and more bestowal. She participates in that. Therefore, in the purification of the Masach of Tabur, when it rises to the Peh of Rosh of SAG, there are calculations there about how to fill up NHY of Galgalta. Bina says, if I'm already filled with light of Hassadim, I can fill these vessels with light of Hassadim as well. And therefore she makes a calculation over all her Partzufim of Nekudot in her Rosh, how to fill them up, and she joins NHY of Galgalta to the calculation of the Nekudot. So on the one hand, she departs from the Taamim, on the other hand, she enters the Nekudot, the NHY of Galgalta, because it's Malchut of Ein Sof working. As much as she can do, if she can do something more, she does. So there was a calculation only for going below the Tabur and filling up NHY of Galgalta in Hassadim. Now it appears that there's a desire for Hochma in them. They want to receive in order to bestow. They have a big desire. And Bina must do something towards this desire. And so in the AHP she had before, in this desire she had before, she's restricted. What does she restrict? She's not ready to fill her AHP in this desire, because in her AHP before, the calculation was still how to fill up NHY of Galgalta with light of Hassadim. Because if she would think only about how to fill up the vessels of bestowal, then to begin with, she would only expand in Galgalta Eynaim. But in her whole Partzuf, including NHY, she thought, how will I fill up NHY with this light of Hassadim? And that's it. Then she descended here, and filled it up. Now the part that is intended to fill up NHY of Galgalta with light of Hochma has been restricted. What's restricted? It now received a deficiency, which it now feels needs to be the place of work. That's where it feels deficiency. That deficiency, as opposed to the previous state, where there was Hassadim there, that means the place is being restricted and an additional coarseness is now added to it. Now Bina goes with that higher. That means she's impressed. She receives records. She rises above with this deficiency, saying, what am I going to do now? And this becomes her own deficiency. It's like a mother becoming incorporated with the deficiency of the child. She has to provide for him what he needs. And that deficiency is felt in the upper one much more than in the lower one. According to the vessels, the magnitude of the vessels of the upper one, he also feels a greater pain than the lower one. The lower one, let's say, only feels bodily pain, like a baby that feels some pain. But the mother suffers mentally, emotionally. She suffers because she can't take on his pain. Otherwise she would, and she also can't heal him. Because she has to heal him as the upper one towards the lower one. So there's a pain that is several times greater than what's in the lower one. And we call this the sorrow of the Shechina.  So now she suffers from it. What is she going to do? She goes to Aba. There's no other place to receive additional force of bestowal than from Aba. Where does Bina have a force of bestowal? Because she was phase one, filled with light of Hochma, and the root for the light of Hochma, which is the Keter, was revealed there. And from that, at the end, Hochma wanted to resemble Keter. That's why she became Bina. So now she turns to Aba in the same way. What does it mean? She lacks light of Hochma to be more bestowing. Because now she needs additional forces of bestowal. And Aba, in Aba, there are all the forces. There's light of Hochma, there's also all the great desires. They're all in light of Hochma. This is Hochma of direct light in Aba. If Ima will now receive from Aba all of the force he has, all the light of Hochma, then certainly she'll have the force of bestowal, the force of Bina to give it to ZON. Understand? What is she lacking now? She lacks going to Aba and saying I have additional deficiencies, additional desires on which I have no desire to bestow. According to the desires I had, desires to bestow to level two of coarseness, I received light of Hochma from you and turned it into light of Bina,  Hassadim. I will be Hafetz Hesed [delighted in mercy] over two of coarseness. Now I have a desire for coarseness and I want to bestow more on top of that. Give me light of Hochma so that I can bestow over four of coarseness. AB in Gematria is Hesed, light of Hochma that works against the will to receive, brings the will to receive to bestowal. And it turns out that now with this additional desire to bestow over her AHP she turns to Aba and says give me. So Aba has to bring her this force. Ima receives this force and truly feels that she can give to the lower one a desire to bestow, to heal the child, so that he grows up and later receives in order to bestow. She literally brings him medicine. That's what Bina does first. And then she expands below the Tabur in Gadlut of Keter and Gadlut of Aba.  

Question (Petah Tikva Center): (10:17) You said that to begin with she felt that in Malchut there is that desire to receive with the intention to bestow. The lack was... 

M. Laitman: There's a desire to receive in order to bestow but there's no screen, no force of bestowal. What is it in NHY of Galgalta? There's a lot of desires but no screens. What is Malchut here in NHY of Galgalta? If there were screens here, all of Galgalta would receive from above downwards. There would be at the end of correction.

Student: So why is there a desire to bestow? There's just a desire to receive without bestowal in Malchut in NHY. 

M. Laitman: In NHY of Galgalta? Oh, sorry. I didn't say it precisely. There's a will to receive but it's not in order to receive. It's a will to receive that wishes to be in order to bestow but it's incapable. I would like to have a screen and make an action of bestowal. I restrict myself from receiving. I don't want to receive. I want to receive in order to bestow. I would like to receive in order to bestow but I'm not capable. I don't have the screen. That's the state of NHY of Galgalta. There are holy vessels there. That is vessels that stop themselves not wanting to receive. They use all their desires in coupling of striking. They participate in the clash between the inner and surrounding light in the Tabur. They say we don't want anything. Understand? There's an expansion from above downwards of light of Hassadim in them and from below upwards they reject light of Hochma. You think there's no light of Hochma in Galgalta? There's Hochma as much as they wish but the Hochma, they reject it from below upwards. So they have what we call an illumination of Hochma. I reject it and I don't want it. That's why it's called Sof. Sof means that I know exactly what I'm separated from, what I reject. So only the Masach is lacking. They want the Masach but they can't have it. They don't have it. The meeting with the upper light in the Rosh of Galgalta doesn't provide to them the Masach, the screen. Doesn't provide it. When will the Masach be provided? Only when the human from this world begin to rise and scrutinize these desires. As it's written, the route for the required correction hasn't been revealed. This route, the gap between reception and bestowal, between the created being and the Creator, between existence from existence and existence from absence, it will appear only in the human in this world, between the heart and the point in the heart. Here all these things are still kind of external to it. These are worlds not souls. It's the first nine Sefirot, and it's a more external thing, but here we already begin to see that the connection between Bina and Malchut, meaning the qualities of the Creator and the created being begins to form already here, this connection, the relationship between them begins to be clarified. 

Question (Petah Tikva Center): (13:57) How do I relate to this study without listening to words like Aba Ve Ima [mother and father ], and thinking about…  

M. Laitman: You're thinking about mother and father? 

Student: Okay, so this is all beyond the correction as far as I'm concerned, and if I begin to think about these terms…  

M. Laitman: It doesn't matter. 

Student: It's as if I lower them to a place that's not where it is. How can I… 

M. Laitman: Listen, listen. We have a construction engineer here, you're an architect, so I'll give you an example. We are now discussing, let's say, the construction material, the concrete, plaster, whatever it is. When you're working with these materials, you imagine to yourself what they're from. You can imagine a building from bricks or plaster walls or something of that sort, right? When you depict it, you can even sense this material, right? How will it be? Strong enough, sturdy enough, good enough, and so forth. You have some sort of a model of these things within, even though they're external. You don't have a piece of brick within you that you can put out of yourself, but you do have a depiction of it, so much so that you even feel what it is. That's what's called an expert, that he has within models, patterns of the materials and shapes that he's working with. That's what we call an expert. What is a sculpture? He feels the material, and he feels how to shape the material to give it the shape that lives in him. Both the matter and the shape live in him, but he only expresses it outwardly. But he has to feel within how this material is alive, how it breathes, because otherwise, he won't come in contact with the matter in such a way that he will shape it correctly. You understand? So, AVI, how will I materialize this or not? Who are they? Aba, Ima, how will I describe them? We depict all those things just as I described the brick within you, that you feel it as a kind of a quality. It has hardness, coarseness, let's say protection from heat, from cold, all kinds of inner parameters of pressure and other things. So, inside of you, you have a depiction of it, because you were in contact with it, you've checked it, you've felt it, and now it became a model within you, and that's why you can work with it, otherwise - no. Otherwise, you're not an expert, otherwise, you're not an artist, let's say. Call it that way. So, the same thing we have to reach with the senses with regards to what we're talking about now. When we are talking about Aba, Ima, ZON, Katnut, Gadlut, inside, we have to have these models. What is that for me? You imagine to yourself, Aba and Ima is your mom and dad; you also have grandpa and grandma and children and friends, and these are things that you seemingly have outside of you, and you've built a model within you. The truth is, there's nothing outside of you. There's only these models within you, but it seems to us as if these inner models are found on the outside. We lack contact with the upper world, the spiritual world, then we'll have inner models and we can work with them, but in the meantime, studying about these things right now, let's try to depict them as though they're already within us, inside us, not somewhere out there. Here's Aba, here's Ima, they connect between them, and how do I pull them somewhere? No, they're all within me, these models, inside of me, and this upper degree, and the world of Nekudim, and Gadlut, even SAG, it's all within me, because nothing can be outside of me. The vessel never perceives anything outside of it. Therefore, the more you wish to depict these things within as models, that means you are yearning to be in the upper degree. What is bestowal? How many strengths do I like for that? When will I have that? It can't just be theoretically, oh, bestowal, reception, you know, in a cool, indifferent way, but it's with respect to ourselves. We always have to depict it, when will I have that? And that means that you're pulling this degree to you, you're attracting the surrounding light, that you wish to be in that state. Meaning, you wish to rise to that state, and rise does not mean physically, there's no elevator here. You want to rise internally, and then it will come. When that upper feeling will come, meaning more advanced feeling, with Aba, Ima, forces of bestowal, reception, how they're connected, you'll have an inner model, literally, this is called the clothing of the degree in the desires within man, then you can work with it like you're working in your work, with all the models that you have, of bricks, and walls, and plaster, and so forth, and concrete, and so forth, same thing. You'll be able to work with it that way, when you'll have clear inner models. Clear is not like in corporeality where you have an external feeling and an internal feeling. In spirituality, everything is internal. It's not that there's a brick on the outside, and a model of it on the inside, which is what I think there is. It's an illusion, but it appears that way. In spirituality, there is no such illusion, everything's inside. But we learn, in order to reach those true models within. And other than that, you can philosophize intellectually as much as you want, but nothing's going to help you. Rather, how much you want this model to be within, that's basically the intention of the study.

Question (Petah Tikva Center): (21:41) What we call the worlds of correction, that is work in actual matter, in actual... 

M. Laitman: Then you will begin to feel what is the place of work, the site. Like when you are constructing a building after you planned it, then the site of work, the construction site, will be divided for you. You'll discover suddenly that it's divided to worlds of ABYA, here's this, here's that, and that will already come to you as if pre-made. That form will clothe into your vessels and organize your vessels. 

Question (Petah Tikva Center): (22:33) If YESHSUT…Rosh of SAG in the second restriction, why did the shattering happen? 

M. Laitman: We'll discuss that, we didn't discuss the shattering now. We discussed how the SAG is impressed by NHY of Galgalta. We still also haven't discussed how it expands below. Now it turned to AB. We talked about Katnut, now we're talking about Gadlut. For Katnut, he doesn't need AB. For Katnut, he just brings out his attitude to Malchut in a way that it's only Hassadinm. Who is he himself? He as if arranges himself towards Malchut. The world of Nekudim in Katnut is the same SAG that arranges itself to turn to Malchut, the way he is himself.

Now, how does he arrange his attitude to Malchut, Malchut itself? He expands below the Parsa, or not? In order to do so, he has to receive from AB an additional force so this force will turn for him to a force of bestowal, just like phase two was created from phase one. What does it mean? SAG turns to AB, AB turns to Ein Sof. SAG feels he lacks importance of the Creator, importance of the giver, importance of the Keter, greatness of Keter. SAG resembles Keter in what it finds in light of Hochma in phase one, resembling Keter meaning that's called phase two. What is his power of the light of Hassadim, of bestowal? Just like the power of the light of Hochma in phase one, just like the light of Hochma in phase one, how it gave the vessels pleasure, that pleasure is what SAG wants to give back. He doesn't understand anything else. Now he has a deficiency of phase four, and over that he now needs the recognition of the greatness of the emanator. To transition from phase one to phase two, it felt, in light of Hochma, in the aspect of Hochma, he felt Keter, the giver. So, in coarseness level one, light of Hochma level one, pleasure of phase one, he felt the giver, the giver of the pleasure of phase one, and accordingly he wanted to resemble that pleasure that he feels within. We don't talk about the Creator Himself, who is He, we talk about what we find in the vessel. Therefore, phase two wants to bestow what phase one reveals as a receiver. So, now he felt the deficiency of phase four, he doesn't have recognition of the giver for phase four. You understand? I felt love to you such that I received from you $1,000, and I give you back $1,000. I'm even willing to give you my own $1,000, but all of a sudden I have found a deficiency for a million. How will I do this now?

Reader: We will continue to the next part of the lesson, a live lesson with Rav. But before, let's sing a song. 

Song: (26:50)