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

Daily Lesson July 16, 2025.

Part 2: Recorded lesson – July 02, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #54

Reader: For the next part we will learn from the lesson of Rav Laitman July 02, 2006. Baal HaSulam Item #54 and we're going to start from the paragraph, “Thus it has been thoroughly clarified that any Rosh Toch Sof.”

Reader:  We are in item 54 – line: “Thus it has been thoroughly clarified.”

Reading: (00:08) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #54

Thus, it has been thoroughly clarified that any Rosh, Toch, Sof of Partzuf AB of AK, which is the lower one of the first Partzuf of AK, stand from the place below the Peh of the first Partzuf down to its Tabur. Thus, the Chazeh of the first Partzuf is the place of the Peh of the Rosh of Partzuf AB, meaning the coupling Malchut, and the Tabur of the first Partzuf is the place of the Sium Raglin of Partzuf AB, that is, the ending Malchut.

M. Laitman: But where will be the Chazeh of AB and Tabur of AB? He doesn't mention. Now the question is still, if the AB is a result of the Tabur of Galgalta, and it has to expand as if below the Tabur of Galgalta, why expand from the Peh to the Tabur? The answer is simple: Vessels of AB, expansion of AB from all the phases below the Tabur of Galgalta and below all of Galgalta; the Galgalta took from Malchut of Ein Sof some part, filled it, and that's it. Now AB fills onwards, SAG onwards, and so on, one after the other, that's how they emerge – Galgalta, AB, SAG, that's how they emerge, that's clear. And really when the coarseness of Level 4 ends, begins Level 3, then Level 2. So, one emerges under the other, that's clear. He also mentioned that in all the Partzufim, the upper Partzuf, the lower one, then an even lower one. And thus, we have the Partzufim that expand from above downwards – that's basically Galgalta, AB, SAG. 

Afterwards, there are Partzufim that entered the second restriction, right? Let's say, one Partzuf inside the other, inside another one. And then the Partzufim divide into two parts – Galgalta Eynaim and AHP – because the Malchut in each of them grows to Bina. So, it turns out that the Sium is in Bina and part of the Partzuf below is not even considered to work in the Partzuf. So, its value is like the upper or the lower one, it's outside the action. So, it's as if fallen inside the degree of the lower one, on the degree of the lower one, it can be, but not in its own degree. So that's the second restriction, but still, even in the second restriction, when this part falls into the lower one, it falls because it's not in an action. Meaning, it even further strengthens the point that the Partzufim stand one on top of each other. Also, in Galgalta, there is a part of the Tabur that is not in action. AB is supposed to go below the Tabur. There was a Masach of Peh of Rosh, made a coupling of striking, went down to the Tabur, received the Bitush of inner and surrounding light. 

Now it needs to expand below; here below, the previous action was finished. There has to be Rosh of AB and then Guf of AB, right? But we, in the first diagram of Baal HaSulam  from the book HaIlan [The Tree], or even in our drawings, we can find the same thing. In page 426, when AB clothes on the fulfillment of SAG, there are Partzufim clothed on top of each other. Meaning there's every Partzuf clothes on the corresponding aspect in the upper one, like it's a branch of that. Let's say, there's like a Ministry of Education for the country, and then throughout the country, there are many, many different teachers, but they're all connected to the Ministry of Education. So, in the Ministry of Education, there is a system for school managers and for teachers, and all kinds of assistants, and students, and all kinds of things. All of the students are connected to their office in the Ministry of Education, all the teachers to their office and so on. 

So, that's how we relate to clothing, that AB clothes the Hochma of Galgalta because he receives from there. So, he clothes that light, but he receives from there. But it's not that he, according to the coarseness and according to his relationship, that he belongs to that. He only belongs to that because he's similar, because he's working in the same kind of recipe or the same qualities as AB of Galgalta. Therefore, we have HaVaYaH in Ein Sof and all the individual HaVaYot clothed on it. So, there's a difference – what I want to say – between the Partzufim that clothe one after the other from Ein Sof. And that's how we count the degrees, 125 degrees from above downwards. And there's a difference between how they clothe on top of each other. Where we have HaVaYaH, five parts, the tip of the Yud, Hey, Vav, and Hey. And over this HaVaYaH, all of the smaller ones: Hochmot, Binot, Zeir Anpin’s, Malchuyot, are clothing, and it's clothing, it's a different thing. You could even draw it, not like I did it here, diagonally, but just in a simple way. 

Here, over this HaVaYaH, all of the Partzufim are clothed. How many? 125. When they all clothe and connect to the foundational HaVaYaH – this main HaVaYaH of Ein Sof – then we'll have the final correction. And it can't be that some Keter at the end of Assiya will not belong to Keter of Ein Sof. It belongs to it, like a hand to a hand and a leg to a leg, everything follows its place. And because the smallest soul, the littlest soul, also includes within it ten parts, HaVaYaH. So, there's no such thing that this soul does not attain the entire HaVaYaH because it clothes on it. Even the littlest soul, the smallest soul, the lowest in terms of quantity and quality, whatever you say. It still holds all of Ein Sof, to its extent, yes, but all of it. Everyone must clothe the Creator, all of the Creator: And they all know Me from the greatest to the littlest, it says. 

Reader: Item 55.

Reading: (08:58) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #55

55) As has already been explained regarding the order of the emergence of Partzuf AB from the first Partzuf of AK, it is the same in all the Partzufim through the end of the world of Assiya. Each lower one emerges from the screen of the Guf of its upper one after it has been refined and incorporated in the screen of Malchut of the Rosh of the upper one in the coupling by striking there.

Afterward, it descends from there to its gripping point in the Guf of the upper one and elicits the ten Sefirot of the Rosh from below upward in its place through a coupling by striking with the upper light. Also, it expands from above downward into ten Sefirot of the Guf in Toch and Sof, as has been explained in Partzuf AB of AK. Yet, there are differences concerning the Sium of the Partzuf, as it is written elsewhere. 

M. Laitman: We still have to understand, there is the tip of the Yud – Yud-Hey-Vav-Hey. This template is fixed, nothing to do about it, it's the four phases of direct light with their root. When we have an expression of this HaVaYaH in Galgalta, the tip of the Yud. And then Yud-Hey-Vav-Hey, it expressed itself, the Malchut of Ein Sof in resembling. Now the next time, she expresses herself in Yud, then the first Hey, then Vav, and then the lower Hey. These are her expressions, so you could say this: Malchut of Ein Sof, at her height, lowers herself, weakens, as if. And then she can entirely behave as Yud, it’s Malchut of Ein Sof, all of it, the tip of the Yud, Yud-Hey-Vav-Hey. Then she lowers herself, all of Malchut of Ein Sof, and she functions like Bina. Meaning, communicates all of her, all of her intensity, and expresses herself in Yud-Hey-Vav-Hey, Bina, and so on. 

That's what happens, meaning the Masach, on the one hand, purifies; there is always a difficulty in understanding here. The Masach purifies, as if with all of the intensity that I could have worked with, now I can't, now I can work with a lesser screen. Why? When I have a lesser screen, I become AB, instead of Galgalta. Why, even a smaller screen, smaller coarseness, I become SAG because I have the original HaVaYaH. Where the coarseness of root, does tie it to the tip of the Yud. And the coarseness, one, two, three, and four, are respectively connected to Yud, Hey, Vav, Hey. I don't have a choice, if I work with some level of coarseness, that determines what quality governs me, in relation to the upper one. I, myself, am always ten Sefirot, but towards the upper one, what part of the upper one do I clothe? This is determined through my coarseness, with respect to the upper one. 

And therefore, man is always a new man: The screen changes, the desire changes, in width, in coarseness, in size, ultimately. But when it changes, it determines what quality is more or less prominent, Hochma or Bina. And inside of them, there's ten Sefirot, and all sorts of incorporations. So, a person according to his character, his attitude, is new, it's not that he became better or worse, he changes entirely. That's because the initial HaVaYaH, the coarseness that is there, determines the nature of the phase. Phase Two is Bina, two of coarseness is Bina; three of coarseness is Zeir Anpin; four of coarseness, is Malchut. It can't be otherwise, so in each and every Partzuf, wherever it is, it's just small parts, details of the initial HaVaYaH. If it changes the intensity of desires, it changes the quality, the character, and already appears as a new man. 

Yesterday, he was something totally different, not better, or worse, but the incorporation of the foundations, the desires, the discernments, was different. Therefore, any Partzuf that comes out of Galgalta, AB is three of coarseness but it's already Partzuf Hochma, it's not a reduced Galgalta. The same with SAG, and MA, and BON, the Aviut, the coarseness that remained from the purification of the upper Partzuf, determines the character of the next Partzuf. And accordingly, the next Partzuf clothes the upper one – its root as a branch adhered to it and receives from it. Meaning, let's say, the upper MA receives from VAV of Galgalta. How, how does he receive? He receives from Ein Sof, through all of Galgalta, through all of AB, through SAG, and then he receives. Meaning, in the reception of light, he stands in the order of degrees from above downwards, as we spoke. Galgalta, AB, SAG, MA. 

And then it comes to him from Ein Sof, that's in the order of degrees, how the light comes to him. But what he receives from Galgalta, what kind of light? What he clothes, is what he receives. Meaning, his HaVaYaH, is the HaVaYaH of Phase 3, of Zeir Anpin, and that's what he needs to receive. Meaning, we should always mention that the lower Partzuf is below all the upper ones and has a degree in the latter, and where it clothes. It could be the lower one, let's say Malchut of Assiya, her Keter clothes all of the other Ktarim. Malchut, the Malchut of Yetzirah, clothes all the Malchuyot. It turns out that Keter of Malchut of Assiya – or let's just say Keter of Assiya – it clothes higher, let's say, this is one Partzuf and this is another Partzuf, right? Keter, Hochma, Bina, Zeir Anpin, Malchut. So, in the lower Partzuf – this is the lower one, above it, yes? But his Keter clothes in a higher place over the general HaVaYaH. Whereas the Malchut of the previous Partzuf, so that's why there's a difference between head and feet. The head of the smallest Partzuf will still be a thought, and the legs of the greatest Partzuf will just be vessels used for execution, on the one hand. And on the other hand, in terms of the level, it's better to be a tail for the lions than a head for the foxes.

Question (Petah Tikva Center): (20:56) In this diagram, can you explain the connection between force, quality, and action? How do they cascade one to another? 

M. Laitman: No. 

Question (Petah Tikva Center): (21:07) What changes, the fact that I want more, the desire itself? Or the way in which the desire is used? 

M. Laitman: No, a person can't say that he wants to be this way or that way, in a different incorporation of desires, he doesn't know. Rather, the magnitude, the size of the general longing, the general Masach. That changes the incorporations and makes some qualities stand more against the others. There's a difference here between what we say, if we talk about Partzufim, or if we talk about the souls that clothe over these Partzufim, these Partzufim are like degrees. And the souls climb these degrees; and there's a difference between the soul that climbs the degree. It changes firstly with the force of the Masach that dwells on the desires. But the magnitude of the screens also determines the size of desires. 

Meaning what desires will have the importance now, this is exactly compatible with the degree that he now clothes where he can reveal something. 

So, there's this kind of question, here: A person, the soul that rises to a certain degree, that degree he's now rising to, is it just plain Yud-Hey-Vav-Hey, HaVaYaH, ten Sefirot, at some intensity, and all the degrees, there's just a difference of intensity in them? Or that the difference between them is in quality, in character? Of course, there's a difference in quality, intensity, for sure, but there's a difference in quality. Malchut of Assiya, Yesod of Assiya, Netzach, Hod, and so forth, it's a difference. And a soul that rises to that degree, it rises in a raw manner, just plain ten Sefirot, and it receives some imprint of that degree. Or when it rises, it herself changes, and accordingly it enters the degree, and kind of clicks into it, connects to it, so, it's the same thing. Who determines? The degree makes an imprint on the soul? Or the soul adapts itself and comes ready for connecting to that degree. So, both this and that are two things that reach connection, that arrive at adhesion between them, it's like the Creator and the created being. So, the accord happens on both sides. The Creator presents Himself like that, like a mother towards a baby. And the baby grows and presents itself towards the mother, so the work is from both sides. Of course, the upper one, with the preparation He makes over the lower one, prepares the lower one to receive a certain shape on itself, that's how we rise.

Question (Petah Tikva Center): (25:07) It's unclear to me how this same entity of this Malchut of Ein Sof is able to accept such different modes, as if it's simply a different nature.

M. Laitman: Malchut of Ein Sof can take upon herself all the forms because that's how she represents herself. That's how she sees herself creating from within herself these forms, from the difference in the degrees of coarseness. From the four phases of direct light, everything is determined there. After the four phases of direct light, everything is clear what's going to happen. Everything is rooted there in Ein Sof before the restriction even, everything is rooted there. We need to still think about it and incorporate with it. Then we'll have an answer for everything.