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

Daily Lesson July 26, 2025.

Part 2: Recorded lesson - July 10, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #67.

Reader: Item 67.

Reading: (00:10) Baal HaSulam. The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA, #67.

The reason for it is that the place of the world of Atzilut means the place worthy of the expansion of the upper light. And because of the ascent of the ending Malchut to the place of Bina of the Guf, called Tifferet, the Partzuf ends there and the light cannot pass from there down. Thus, the place of Atzilut ends there at half the Tifferet on the Chazeh.

You already know that this new Sium that was made here is called “the Parsa below the world of Atzilut.” There are three divisions in the Sefirot below the Parsa, since indeed, only two Sefirot, ZON of the Guf, called NHYM, needed to emerge below the Atzilut. This is so because the Sium was made at the Bina of the Guf, which is Tifferet; hence, only the ZON below Tifferet are below the Sium, and not Tifferet, although the lower half of Tifferet emerged below the Sium, as well.

The reason is that Bina of the Guf is incorporated with the ten Sefirot KHB ZON, as well. Since these ZON of Bina are the roots of the general ZON of the Guf, which were incorporated in Bina, they are considered like them. Hence, ZON of Bina emerged below the Parsa of Atzilut, as well, along with the general ZON. For this reason, the Sefira Tifferet was fissured across at the place of the Chazeh, since Malchut that ascended to Bina stands there and brings out the ZON of Bina, that is, the two thirds of Tifferet from the Chazeh down to its Sium.

Yet, there is still a difference between the two thirds of Tifferet and the NHYM. The two thirds of Tifferet truly belong to the Bina of the Guf and did not emerge below the Sium of Atzilut of their own accord, but only because they are the roots of ZON. Hence, their flaw is not so great since their emergence is not because of themselves. Thus, they have become separated from the NHYM and became a world in and of themselves, called “the world of Beria.” 

M. Laitman: The places for the worlds, we draw this again, the place of the world, Atzilut, Beria, Yetzira, Assiya. What is he telling us? The place of the world of Atzilut is a place of vessels of bestowal, vessels of Galgalta Eyniam. There can't be anything evil there, as it is said, there will be no evil in Atzilut. It is a place that is clean, governed by the light of mercy, the light of Hassadim, that can incorporate with the lower ones and help them, but itself doesn't need anything. The place for the world of Beria, that's already a different place. Meaning, I wrote about the place of the world of Beria, but there were many questions. So, it is truly vessels of Atzilut, vessels of Bina, but they are already in the service of the lower one, and that's why they're limited. They're not limited because of themselves but because they're limited in serving the lower one. The word is called the world of Beria, emphasizing two things. One, these are vessels of the world of Atzilut and qualities of the world of Atzilut. On the other hand, Beria means Bar, from the degree, outside the degree. Remember, like there's Bina of the Rosh of Arich Anpin, it came outside the Rosh of Arich Anpin deliberately to be in touch with the lower ones. And if need be, she comes back to Arich Anpin, Rosh of Arich Anpin. Same thing here. The world of Beria is a world where the forces, if we could say that, don't govern yet. The world of Yetzira already has a will to receive because it comes from NHY, and Malchut, the world of Assiya, of course, that is too. Therefore, the world of Assiya is truly complete evil. That's the world of Assiya. The world of Yetzira is half and half, good and bad, mingled, mixed. The world of Beria is mostly good, and the world of Atzilut is completely good.

Reader: 68.

Reading: (05:54) Baal HaSulam. The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA, #68.

ZON of the Guf, called NHYM, also divided into two phases: Since Malchut is considered Nukva [female], her flaw is greater, and she becomes the place of the world of Assiya. ZA, who is NHY, became the world of Yetzira, above the world of Assiya.

Thus we have explained how Partzuf Nekudot of SAG was divided by the second restriction and became the place of four worlds: Atzilut, Beria, Yetzira, Assiya. KHB HGT, down to its Chazeh, became the place of the world of Atzilut; the lower half of Tifferet, from the Chazeh to the Sium of Tifferet, became the place of the world of Beria; the NHY in it—the world of Yetzira; and its Malchut—the world of Assiya. Their place begins from the point of Tabur of AK and ends above the point of this world, that is, through the Sium Raglin of AK, which is the end of the clothing of Partzuf Nekudot of SAG over Partzuf Galgalta of AK. 

Question (Petah Tikva Center): (07:19) Baal HaSulam explains now about the place of the worlds, how can that be, before we studied the Nekudim? 

M. Laitman: That is the Partzuf of Nekudot of SAG in which the second restriction occurred. Other than that, we know nothing. This Partzuf, because Malchut intervenes there and mingles with Bina, Malchut clothes on Bina, so to speak. And when she does so, she restricts her according to the different attitudes and shades she has with respect to Bina. One clothes on the other. So, now we see what the connection between them is, what the difference between them is, how Bina is now divided, which is the core of the Partzuf, yes? How it's now divided according to Malchut's influence on it. There are places in Bina where Malchut has no influence, as if she isn't there. More than that, more than just not existing there, GAR of Bina becomes more prestigious, you could say, more decorated. Because Malchut comes with all her cruel desire, and Bina says, no, I'm not like that. And so by that, she rises even more in the ability to bestow, in her ability to express her bestowal. So, that's GAR of Bina, vessels of Galgata Eynaim, down to Parsa. Whereas vessels below Parsa, which are the vessels of reception of Bina, Nekudot  of SAG, it's entirely the Partzuf of Bina, yes? Well, they have to do with serving the lower one. That's why they are restricted, because Malchut influences them, bestows upon them, Dalet-Gimel, four-three, yes, Malchut. And then they take Malchut's lack, because they have, they still have a few qualities here. They're all restricted, but there's a difference in terms of the extent to which each quality was restricted. And so, they are divided, they're separated. Before there wasn't much of a difference. Now a difference is evident. Before they were just Sefirot, but now they are places, and each different place has its own characteristics. And so into these places, the worlds will later come, Beria, Yetzira, Assiya, which he doesn't explain yet. He says there will be such things in the future. They will clothe onto those places, or within them, inside, right? These are the places, spaces, the places for the worlds. Well, that's it. So, these places determine now what worlds need to become, and where they'll happen, where they'll be clothed, and why specifically with this kind of pattern, and why does he tell us this? Because now we need to understand that everything that happens from now on will happen according to the calculations with respect to the connection between Bina and Malchut, which happens at Peh of Rosh of SAG, in Rosh of SAG. In Rosh of SAG, there's a connection between Bina and Malchut, and what will happen from that connection will happen later. Then, of course, what comes out of that connection must be compatible with Nekudot of SAG that passed through the restriction. Therefore, he says that afterwards, in these places will come the worlds, meaning more inner Partzufim. 

Question (Petah Tikva Center): (11:58) What does it mean, you said that the world of Assiya is all bad, Yetzira - half good, half bad and Bria mostly good. What does that mean? 

M. Laitman: These are qualities of these worlds. What does it mean? The world of Assiya has to come… Malchut has this limitation, therefore the world of Assiya is the worst world from the spiritual world. We exist even less, much less than the world of Assiya, but among the spiritual worlds, it is the lowest. Meaning the vessels that are there are called evil vessels, meaning the evil is revealed there. Meaning if this soul is in the world of Assiya, it still carries forces that are mostly evil, and it has to work above these forces when it corrects itself and reaches the state of the world of Yetzira, the place of Yetzira, then it has half and half. Meaning, let's say, good and evil, she has half and half. That's the essence of the vessels of Yetzira. And the mostly good is vessels of the world of Bria, that is the soul reaches that kind of correction. That means it passes to a level of existence, of connection with the Creator, that is the world of Assiya. And all good - that's the world of Atzilut, where there's no remainder of evil at all. So, you see that from here, the world of Assiya all the way, all the difference here is the level of equivalence of form with the Creator, that's the whole ladder of degrees, and we are below, in a body that still without a soul, meaning before we begin to be born. 

Student: The question is, what is good and bad? 

M. Laitman: Well, bad or evil means reception, in order to receive. Good means bestowal, in order to bestow. 

Question (Petah Tikva Center): (15:29) You say that there's no life without Bina, Bina is what gives life, now the question is, is there some of that Bina in our world also? Because otherwise what kind of life is there in our world? 

M. Laitman: All of life comes only from Bina, because the vessel cannot exist without light, and the light cannot be in the vessel if there's no compatibility to the light in the vessel. That's a chord that has to happen, has to be, and it is a chord that the vessel feels and attains and understands, or it's just by nature to give some existence to the vessels. The Klipot are too given existence necessarily, because the Klipa doesn't want the kind of existence that it gets, it wants to devour everything. But it is given, the Klipa that is, a force of Bina in order to exist so they are sustained and stay alive, and that's how they exist. Also, in anything that exists, it exists because of the force of Bina in it. For instance, we feel in our world the existence of movement. Movement can only come from the force of Bina. Malchut is still, inanimate, it doesn't move, it has no life. So only the Bina, when you think of atoms and particles that move around, or ideas and thoughts that come, good or bad, it doesn't matter, it's all the work of Bina. Also, we see in creation that the more Malchut is in control, the more she presents herself, the heavier creation becomes, heavier, slower, more materialized, to the point that it halts and just grinds into a halt, just stops any movement. Meaning the more there's Bina in the Kli, the qualities of bestowal, the vessel moves more and understands more and is more active and productive - that's only the force of Bina. The Creator created something from nothing, the point of the will to receive, and all the rest is what He bestows with His light. If He would fill this vessel with His light, he would do nothing without that, meaning if He would awaken no quality of soul in that vessel, the vessel would just remain in phase one, it would be in pleasure, if we can call it pleasure - without awareness, without understanding, without prior deficiency - but it was a certain kind of existence, such that the vessel didn't feel itself as existent at all, because the desire is born, the prior deficiency does not exist. There's no recognition, no awareness that by doing, even receiving, wanting something - no, nothing. All that exists above that degree of phase one comes from the bestowing force, only the bestowing force in the created being develops the created being through many many states until the end of correction. And so the quality of Bina within matter is the quality of light in matter. You even see this through the Jews, the most active people among people of the world can't calm down, they're everywhere and you can't run away from them. Why? Because that force in them exists at a much higher concentration than in all the other nations, even in corporeality. Okay, the matter of Katnut and Gadlut.

Reader: Katnut and Gadlut initiated in the world of Nekudim, item 69.

Reading: (20:41) Baal HaSulam. The Katnut and Gadlut Initiated in the World of Nekudim, #69.

69) Now that you know about the second restriction that occurred in Partzuf Nekudot of SAG for the purpose of emanating the ten Sefirot of the world of Nekudim, the fourth Partzuf of AK, we shall go back and explain the emergence of the ten Sefirot of Nekudim in particular. The emergence of one Partzuf from another has already been explained. Each lower Partzuf is born and emerges from the screen of the Guf of the upper one, after its refinement and ascent for renewing the coupling in the Peh of the upper one. The cause of this refinement is the clash of surrounding light with the screen of the upper Partzuf, which refines the screen from its coarseness of the Guf, and equalizes it with the coarseness of the Rosh (see Item 35).

In this manner, Partzuf AB of AK emerged from Partzuf Keter of AK, Partzuf SAG of AK from Partzuf AB of AK, and the fourth Partzuf of AK, called “the ten Sefirot of the world of Nekudim,” was born and emerged from its upper one, being SAG of AK, in the same way. 

M. Laitman: So he wants to say this - still, in what happens to us here, nothing new happens. Don't get confused. Nothing new. Every Partzuf emerges simply, like the Malchut of Ein Sof, decided to, after the restriction, to emerge with the coupling of striking, with the calculation, how much can it receive within, and what it can't, it leaves outside, and thus, portion by portion, it receives the light. He doesn't take into account the upper MA and the upper BON, he says. There is Partzuf Galgalta AB SAG, the upper MA in both dimensions, these are things that emerge by order of degree, by themselves, all the records have to be realized. The third Partzuf, which is SAG, comes down with its Nekudot below, and then the next Partzuf that emerges is a Partzuf called the world of Nekudim. It's a Partzuf, but it's called the world of Nekudim, and it also emerges according to the same format, nothing changes. If we say the coupling suddenly happens in Nikvei Eynaim, some other place, instead of the Peh, it's a half Partzuf, the third Partzuf, the Sefirot divide, this way, that way, it's all just signs, just marks, it all stays the same, there's always ten Sefirot, and there's Malchut, working with her desire in order to bestow. Her desire is her desire to receive for bestowal, she bestows them in the first nine Sefirot, she identifies with them, she works that way. What's the difference between Malchut working with the first nine Sefirot, with Bina? It's the same thing, rising to Bina, going down to Bina, there's no ups and downs, it's just how much she receives from her or not. We call it ups and downs. So he says, you know that after the second restriction, which is the Malchut that restricted Bina, which happened in the Partzuf Nekudot of SAG. Why did it happen so? For the sake of the creation of ten Sefiron of the world of Nekudim. So what's the purpose here, that Bina and Malchut will connect? It's simple, just to cause further development and correction of Malchut, nothing else. It's the same thought of creation, the same Malchut of Ein Sof, she wants to end the correction, adhere to the Creator, erase the shame there was, and she's the operator, she continues working with her motive, and nothing happens in the middle, including the souls, the world, it doesn't matter. Nothing happens in the middle that actually is changing. This means we too are pieces of creation, through which the Creator brings all of creation to identification and connection with Him. Everything is prearranged, predetermined, and organized according to an order of cause and effect, and we are thus operated, and we have to go through all the stages. The difference is whether we're going to participate and go through it easily, happily, joyfully, understandingly, or by blows like those who are in disagreement. But it all comes from this connection of Bina and Malchut, where Bina corrects the Malchut. 

Reader: And now, a live lesson with Rav. Before that, let's sing a song. 

Song: (26:12)