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

Daily Morning Lesson: August 15, 2025

Part 2: Recorded lesson – July 20, 2006 – Baal HaSulam. Preface to the Wisdom of Kabbalah #86.

Reader: Now we'll continue to study the “Preface to the Wisdom of Kabbalah,” Item 86. the “Preface to the Wisdom of Kabbalah,” Item 86. This will be a recorded lesson from July 20, 2006. 

Reader: Explaining the three Nekudot, the three dots, Holam, Shuruk, Hirik.

Reading: (00:13) Baal HaSulam. Preface to the Wisdom of Kabbalah #86. 

86) Know that the Nekudot [dots] are divided into three phases—Rosh, Toch, and Sof. These are the upper Nekudot, above the Otiot [letters], incorporated in the name Holam, the middle Nekudot inside the Otiot, included in the name Shuruk or Melafom, meaning Vav and a dot within it, and the lower Nekudot below the Otiot that are incorporated in the name Hirik.

M. Laitman: (00:46) It's very simple to say it the way he does: You have letters, you have the dots. So, the letter Vav, so the dots above the Vav, inside the Vav, and below the Vav. Holam, above, Shuruk, within, and Hirik, below, this we know. Now the question is, what does it indicate, what does it symbolize because we speak in words from this world, so the question is, what are we doing, here?, what does this give us, this sign, what is it about? So, we say the following. Taamim, flavors, that's the expansion from above downwards, from Peh to Tabur, mouth to belly, navel. The will, here, is always with 613 desires within it, but we call it the desire, the will. And these are the Taamim, the flavors. The expansion from above downwards, which are felt as the entrance of the desire, of the pleasure, rather, into the desire: Nefesh, Ruach, Neshama, Haya, Yechida, NRNHY. They spread within and the desire feels that it's being fulfilled, it's coming to him. And this fulfillment is the direct light, Ohr Yashar, direct light within reflected light, that is the filling, the fulfillment. 

So, NRNHY, that's the sensation of love, giving, receiving in order to bestow, the sensation of the thought of creation. Everything, all of that is called Taamim, flavors, what I feel from my current state of adherence that I've attained after the calculation that took place in the Rosh, the head. And this is all called, Taamim, flavors; but it is said that this is not yet final, why, why not final? First of all, because in the desires that I used of the 613, I didn't use everything. Here, I have the 613 desires on the level of – let's say, coarseness level Dalet, four – and here I used all these desires, 613, to a lesser level, a lesser intensity, parts of each desire. And parts of each desire is here, below, at the Sof – the end of the Partzuf. Here we also have the same Targim, the same 613 desires, the extras, the leftover parts in each desire which isn't in use. So, now, how will I feel in those parts what I lack? So, it is said that the surrounding light comes to here, which is exactly corresponding to the Sof of the Partzuf. So, if here I have 80% of the light that I didn't receive because here I have my vessels which are 80% empty. While the Taamim, flavors, that's the remaining 20% which are full, and then through Bitush, through beatings, collisions, I start to feel how I'm not fully realizing these desires. And these clashes, this feeling that I cannot fill these vessels and reach the end of correction, that compels me to advance and develop. 

So, I felt, let's say, that I can't reach the end of correction as a result of what happens here, that I have empty vessels, and I want to be in adhesion. In part I received and I felt the pleasure of adhesion. But the remaining light pressures me and then I begin to purify, to be refined. And then, these Partzufim of refinement reach back to the Peh – the mouth – as the lights enter, so they emerge, Nefesh, Ruach, Neshama, Haya, Yechida. That's how they emerge, they exit: Here was the entrance of the lights, and now the departure of the lights – NRNHY, Nefesh, Ruach, Neshama, Haya, Nefesh, Ruach, Neshama. Then Nefesh, Ruach, then Nefesh, and then even the Nefesh departs.

(06:27) That's how it works, the Partzufim of departure, or Nekudot, dots, Nekudot, dots. These dots, what makes them special, what's special about the dots is that, here, there's still the direct light. And the screen that wants to be purified; and then I begin to feel how I'm in a struggle against my weakness. 

When the Partzuf is fully purified and no direct light remains, spreading within the Partzuf as inner light. Then all these impressions, they turn into letters, Otiot. What is the difference between dots and letters? When the screen is purified – let's say that it was in a state of Gimel of coarseness – and was purified to a state of Bet of coarseness. And now, in Bet of coarseness there's a Partzuf here, and in Gimel of coarseness, there's an empty space, a void. It no longer uses its desires here. So, here, you have records, the records of Hitlabshut, clothing, and of Aviut, coarseness. And, in the Partzuf, this is in Gimel of coarseness, level three; and in Partzuf Bet, two of coarseness, there's light. This light enters this empty space, these records, and it fills it, and then the light is sensed rather than the records. Because what is important for me, today, is to feel today's bread rather than yesterday's cake. Because the bread is for today, it spreads in the vessels, and yesterday's cake, it's yesterday, it's only records, recollections. And so, the light, even though it's smaller from a lesser degree: Nefesh, Ruach, Neshama, but here it had the light of Haya as well, here it had the light of Haya. However, in Neshama is considered more important if it's in the right place, than if it's right here, than to think about the light of Haya which I had yesterday. 

It's better to be head unto the foxes then a tail unto the lions? No, the other way around, right, but there is a difference, there's always a calculation. So, it follows that in the entrance of the small light, which I feel today as my salvation, instead of yesterday's records, then I feel the difference between the degrees. I feel that I'm becoming weaker, I feel the difference between me and the light. Because – understand this – we don't know what the light is. We don't know what light is. Something goes through me. I don't know what that thing is. I only know that once I'm like this, another time I'm like that, and so on. But who am I, what am I? Desires. How from the desires can I imagine anything about the light? Let's say, now I have electrodes connected to my head and in my brain, whatever thoughts are stimulated, right? So, I feel those images within the brain but I don't feel this foreign influence on my brain, I always feel the results.

(11:05) I'm merely the result of something. And so, it follows that from the Creator's bestowal upon me, how can I not feel that bestowal, but rather feel His quality, do you understand? Something goes through me and I feel good but how instead of just feeling good, can I feel what it was that passed through me, which caused me to feel good? Somehow from my own inner feeling, can I come to understand what, who it is that brings me that feeling? And I'm just matter and I'm impressed only by pleasure or suffering in my matter. So how, from this constant stimulation, good or bad, how can I come to learn about something that's outside of me? That's a very big thing, I don't know, I don't know how to do that. 

So, now you can understand these Bitush, these beatings, clashes, the changes within the matter that is here, which we're now talking about. The light ascended, descended, it departed, it entered. I don't know what light is, I don't know what it means, that it departed, entered, descended. I just feel my own impressions but from these impressions that I feel, from the differences between them, I start sensing in general. I'm starting to feel the qualities of the Bestower – the one who bestows to me. And so, that's why these Nekudot, the dots, and the Otiot, the letters, are so important to us. There was a light at some level and then the screen purified, and now the coupling by striking happens, and the light is here, on a higher degree, a higher level. Not greater, but weaker, the screen is weaker; so here, the records are left, the Reshimot. And it is said that the Reshimot, the records, are a kind of, it's like a soul, it's like a vessel. It doesn't matter if it's a Reshimo, records, or a Partzuf, face. The Partzuf for the light, it's called, Reshimot, records, because in the records there's nothing less or more than in the Partzuf. It just doesn't have a screen to realize itself now, but it's the same Partzuf. So, Reshimot here, and then the light comes from a higher degree, from a coupling by striking. And this light enters and fills up these 613 desires that were emptied, they reject the records, they don't feel the records now. Meaning I don't feel what happened in the past, in the level of Gimel, three. I feel what now is filling me from level Bet. But my vessels are vessels from the level of Gimel. The light that comes into them and fills me is from the degree Bet, the second degree. So, I feel a difference – between what and what is the difference? I feel a difference between my vessels, my impression from before, and the lights that arrive now. 

(15:13) There's an element here which indicates a difference between quantity and quality, the difference between Creator and created being. From this, I begin to understand what this thing is that awakens in me. That elicits this feeling of pleasure or the feeling of suffering, to a greater or lesser degree. I begin from this difference between degrees, because, well this is the degree of Hochma, and that is the degree of Bina. And so, I begin to feel between them, who did this to me because the degree of Hochma, as in the four phases of direct light, yes? The degree of Hochma, I'm just the created being wanting to receive; on the degree of Bina, I want to resemble the Creator, the Bestower. And now I feel the gap, the difference between these two things, I begin to feel within myself, within my desires, what the difference is between the Creator and myself. I begin to sense His qualities, His nature. 

Within the will to receive. There is now the ability to feel, bestowal, the desire to bestow, the thoughts of bestowal, the thought of creation. This is something that's completely unimaginable. It's as though the will to receive starts feeling something out there, outside of it, as if it comes out of itself and feels something outside of it, yes? And that is the meaning of how the entrance of the light, its expansion, and then its departure, how those make the vessel. What does that mean? It's a vessel of sensation, to sense, to feel the Creator, the Giver. That's why it's so important for us to scrutinize this; and that is why it's very precise here. It doesn't go in-depth here because it's just one item here, one paragraph. But still, he talks about the Nekudot, Shuruk, etc., and Holam, and all that happens in them. And also, the difference between the Nekudot, the dots, and the letters, the Otiot. Now, if we look at this operation, everything that happens here, we have the departure of the lights and these are lights, well, this is called, the descending reflected light. So, there is a light that departs here, the Reshimot, records, and the light that enters. The light that enters, this will later become the Otiot, letters; and the records, which now illuminate from without, those are called, Tagin. And the letters, that's what's most important for us, why? Because they indicate for us the difference between lights and vessels. So, the letters have a special shape, a special form, the form of the 613 desires, Galgalta Eynaim, here, and this is an AHP, and the Parsa between them. 

So, all in all, 613 desires, divided into Rhemach and Shasa, all together 613 Targin. And this speaks of how these desires, how they're oriented towards the lights, arrayed with respect to it, how they're divided. What kind of boundary they make with the white light, in the white light because the same desires, the same 613 desires, in a different state, there'll be the letter Bet, or the letter Gimel, or Dalet, the same 613 desires. But the difference is in how they relate to the light. And this stems from all these degrees here, of the differences between, the differences between lights and vessels in the purification of the Masach, the screen. 

Question (Petah Tikva Center): (20:20) What I understood, when there's a departure of the lights, the gap becomes smaller or bigger each time.

M. Laitman: It doesn't matter if it's bigger or smaller, I'm talking about the scrutiny of these states. About how through the impressions of the vessels it's possible to attain some discernments about the lights – from your actions we shall know You. The actions go through me; I am an outcome of the light's influence. But from this outcome, this result, I start to come to know Him, how can that be? It's only because of these entries and exits, and the differences between them. And then from that difference I begin to perform calculations – comparisons: What yes and what no, and so on. And so, I begin to understand something that's completely above me, the nature of the Giver. I can't – look, a cat, you give, you give, you give to him, he receives and receives and receives. Imagine yourself a person to whom you give and give and give, right? He begins to relate to you a certain way, begins to think about you. Who are you, what are you, why do you give, what do you have? How should he react and so on. What's the difference between the cat and the human? The cat doesn't learn from what happens to it, and the person, the human, does; how does he learn? Then out of him receiving, and receiving, and receiving. And then in him, there begins to form a certain regard for that giving, from the point in the heart that we have. We begin to react and respond, yes or no, more or less, with the group, with the others. Yes, I want to incorporate, I don't want to, and so on. From all these Bitush, these beatings, clashes, purifying, receiving, like this, like that, even on the corporeal degree. I begin to discern things that aren't part of my nature, my egoistic nature, like this. How can I suddenly begin to discern actions or altruistic tendencies from bestowal, how? Only from these clashes. That's what I wanted to say. Meaning, by this, you build, you create, you make within yourself an additional sense, a sixth sense, to feel something that is seemingly not within you. 

Question (Petah Tikva Center): (23:23) I wanted to understand if the goal of this purification of the screen is only to check the gap between the Creator and created being, each time. Is that the goal because why does it purify? Why does it remove, expel the light, more and more light each time, and the gap keeps growing? Is there a goal here in seeing the difference between the Creator and the created being? 

M. Laitman: From the sensation of the difference between the Creator and the created being. Let's say this: What do I feel here between Gimel and Bet? I feel how much He wants to delight me and how I cannot reciprocate. And this is called the vessel, the Kli, within which I will later be able to fulfill myself. What is the Kli, the vessel? It's a vessel on a higher degree, a nobler degree, so to speak. I'm talking about pleasures; he wants to give me 100 kilograms of pleasure. I can give him 50 kilograms of pleasure; in the difference between the pleasures, I begin to feel that He loves me because He wants to give. From this beastly sensation that He is giving me more than I want to give back to Him. From that, I discover His love for me, His attitude towards me, His bestowal towards me. I begin to feel, from the pleasures and lack of pleasure in the will to receive, I suddenly begin to feel a regard for bestowal, yes? 

Question (Petah Tikva Center): (25:18) What worlds are we talking about, here? 

M. Laitman: Here, we're not talking about the Olamot, the worlds, but the Partzufim in AK, Adam Kadmon, which receive and then are purified, only that, not worlds yet.

Student: So, altogether, there is light and desire, or desire and pleasure. Why is it so complicated? 

M. Laitman: Complicated? It's not so complicated, indeed, outside of the will and pleasure, there's nothing else. These two components, Creator and created being, but when we talk about the created being, the will to enjoy, the desire to enjoy, which begins developing, why does it develop? It wouldn't have developed, it would have remained the will to be delighted to enjoy existence from absence, as the Creator created it. But we add a certain discernment to it. That will to receive, that will to enjoy, what does it feel? It feels delight from being fulfilled, and suddenly, it begins to feel pleasure from who it is that is fulfilling me. I begin to feel that there's someone fulfilling me, and that's called the degree of Adam. In the four phases of direct light, this is already rooted in the transition between the first and the second discernments. This is in our roots, in our souls as human beings, Adam. 

In lesser souls, lesser creatures, let's say, that doesn't exist because the human includes all these four degrees of coarseness. So, it's not so complicated, in this way, the Creator, through His two influences, He influences the created being. He created me to begin with as a guest who feels pleasure, or lack of pleasure, thus suffering. A part of the pleasure is what He gives me – the refreshments – and part of the pleasure, that's myself, my self-respect and so on, that's how He created me. And so that's how He appears to me. I feel myself as the pleasure that comes to me and the Giver of the pleasure giving me that, that's how He created me. Malchut, after the four phases of direct light, that's what she feels. Pleasure that comes to her and who it is that fills her. So, I have no choice, I am between these two desires, within them. I perform a calculation between them, a comparison: If the Creator isn't there, I don't feel Him, then I feel the environment, and with respect to the environment, I perform this calculation – shame, that's all it is. So, you can see, it's very interesting. It's just the will to receive in which there is the will to enjoy pleasures, on the one hand. And on the other hand, the sensation of the Giver, how it begins to lose itself between these two, how things become complicated, rather. 

So, the main thing is this. We need to balance ourselves with this. When we just look at it, it's not so difficult but because there are so many different aspects to me, I begin to feel that I'm in different situations every time. I have such a mixture, a composition of desires. So as in the purification of a Partzuf, there are many, many Partzufim, many letters: Nekudot, dots, dots, flavors, where the smallest change shocks the entire system. So, it seems to us that it's all very complicated, but if a person just takes himself in his hand, so to speak. Meaning he begins to build within himself a system of scrutiny, dividing everything to me, myself.

Reader: Let's continue to a live lesson with Rav, and before that, let's sing!