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

Daily Morning Lesson: September 5, 2025

Part 2: Recorded lesson – Oct 19, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #117

Reader: Lesson from 19th of October 2006. Preface to the Wisdom of Kabbalah. Item 118.

M. Laitman: (00:11) Until here we discussed the development of the point of Malchut of Ein Sof after the restriction, which felt itself as receiving, felt shame that it needed to correct this feeling. And correcting it is possible only through equivalence of form with the light that influences it, because it's not enough that the restriction would make it detach from the Giver. But the Giver comes in the form in this relationship of love, and the shame from that doesn't disappear. But the shame comes as a difference between the relationships, not in the actions alone. Actions alone are in, if the created being is in reception, it doesn't feel any detachment from the Creator. Any disparity of form from the Creator, but it feels disparity of form from the Creator in its intentions. That the Creator gives and the created being doesn't give in return. So, it reveals after the first restriction that what it lacks is that it lacks that intention. The action doesn't matter; the action is built only in order to receive. But in that act of reception, but in the relationship to give contentment to the Creator, in that it reveals pure bestowal. And Baal HaSulam gives this example here of the guest and the Host, where if the guest refuses to receive for itself and receives it in order to do a favor, to bring contentment to the Host. So, then its reception is as bestowal, and that's what Malchut of Ein Sof decides to do and to reach these discernments. It develops onward after the first restriction in constructing the Partzufim and the worlds in order to discover in all of its depth, where is in it the intention in order to receive, so that it can invert it to be in order to bestow? In that, it comes to states where it breaks – the state of breaking and a state of the scrutiny – and states of correction; those are the three states that became revealed in Malchut of Ein Sof, that connects already with Bina in the world of Nekudim. And it wants to receive in order to bestow, meaning to do an action exactly in adaptation with the light that acts on it. And that it receives in order to bestow all the light that comes to it, and by doing so, it bestows to the source of the light, the Creator, just like the Creator relates to it.

However, it reveals to it in that, that it has such desires that do not agree to be under that intention in order to bestow. That they cannot incorporate with that intention in order to bestow. And so, when those desires become revealed, so it causes it the breaking. What does it mean, breaking? That it reveals the extent to which it is opposite from the Creator at the most internal degree of itself – its own most internal degree. And then from that revelation, it sees that it needs to go and correct itself at a level that is much deeper in desires of connection between desires and intentions. 

Previously, it had this screen acting above the desire; it had this action which was in no connection with the desire. It would position itself above the desire, meaning pleasure would come, it would be rejected and it would have this calculation, it would encounter this calculation in order to bestow, and then the vessel would remain. And then Malchut would remain preserved within these connections with each and every one of its desires, with this intention in order to bestow. Meaning in the beginning it had these rejections, and then it had this in order to bestow. What happens then is that Malchut connected with Bina in the second restriction, in the beginning it restricted Bina, but then at the time of the breaking it connected with Bina. And then it started revealing how much within Malchut there are parts that are incapable of incorporating with Bina. They themselves cannot incorporate in Bina, and those parts of Bina cannot incorporate in them. Those parts of Malchut that cannot incorporate in Bina are called afterwards, the stony heart. It is impossible to scrutinize them, to clarify them because how can you clarify these parts that have no connection with something that is the opposite from it? They do not incorporate one in another, so therefore they cannot be as this topic of exertion of work for some kind of processing and change.

(05:47) Therefore, the entire work after the shattering of the vessels, the breaking of the vessels where the screen completely disappeared. But then in the process of the breaking, all the desires in order to receive, as much as possible, they incorporated with the desires to bestow, with the intentions to bestow. And that mingling that took place after the breaking, now that it exists in scrutiny and in connection, so then it is understood that from here in, there is a place for work. Beforehand, there was no place for work, there was no work at all because there was no connection between Malchut and Bina, between the qualities of the Creator and the qualities of the created being. And now there is meaning now, when the world of Atzilut comes, the world of correction, and it starts correcting the broken vessels where in them there is already connection and mingling and mixing, incorporation, all of these vessels one in another. This world of Atzilut, this system, can now manage all of these connections, so that they will incorporate and come into this intention to bestow back to the host in return, just like He bestows to them. Therefore, the world of Atzilut is very important to us, it's the manager, it’s the one that organizes the entire process of vitalizing the vessels, giving them life, positioning them in Kedusha. 

Reading: (07:47) Baal HaSulam. Preface to the Wisdom of Kabbalah # 117

This is why it is called the world of correction. 

M. Laitman: The world of Atzilut. Why? 

Reading: Baal HaSulam. Preface to the Wisdom of Kabbalah # 117

for indeed, it is actually the world of Nekudim, 

M. Laitman: It does the exact same action as the world of Nekudim, but. 

Reading: Baal HaSulam. Preface to the Wisdom of Kabbalah # 117

but here in the new Ma, it receives its full correction. 

M. Laitman: Meaning it takes into consideration all the conditions that it couldn't do in the world of Nekudim. And then in the Rosh, it calculates them and includes them within itself, such that all of its actions will be corrected. Meaning the world of Nekudim, that shattered, by doing so, it gave the world of Atzilut the data, that without that, it cannot, from the beginning also connect Bina and Malchut together. But only in the world of Nekudim, it wasn't revealed, and therefore, they didn't know. And they needed to reveal that entire gap between the Creator and the created being that revealed at the breaking. And now in the correction of that gap, we reveal precisely the height of the Creator and also of the created being that can rise to it.

Reading: (08:56) Baal HaSulam. Preface to the Wisdom of Kabbalah # 117

This is because through the new MA, all the posterior that fell from AVI and YESHSUT to the Guf, as well as the anterior and posterior of all the ZAT that fell to BYA and died, reunite with the GAR and rise through it to Atzilut. 

M. Laitman: Meaning Atzilut is the same world of Nekudim in every way. It has nothing new, it has a new form of work where in the world of Nekudim, that was organized in –  if the world of Nekudim was organized with all of its systems which are more detailed and more targeted at the correction of Malchut, they are in the world of Nekudim.

Reading: (09:56) Baal HaSulam. Preface to the Wisdom of Kabbalah # 118

The reason for it is that each lower Partzuf returns and fills the vessels of the upper one after the departure of their lights during the refinement of the screen. This is because after the departure of the lights of the Guf of the first Partzuf of AK, because of the refinement of the screen, the screen received a new coupling at the level of AB, which refilled the empty vessels of the Guf of the upper one, that is, the first Partzuf.

Also, following the departure of the lights of the Guf of AB because of the refinement of the screen, the screen received a new coupling at the level of SAG, which refilled the empty vessels of the upper one, which is AB. Also, after the departure of the lights of SAG, due to the refinement of the screen, the screen received a new coupling at the level of MA, which emerged from Nikvey Eynaim, being the Nekudim, which refilled the empty vessels of the upper one, which is Nekudot of SAG.

And exactly in the same way, following the departure of the lights of Nekudim because of the revoking of the posteriors and the breaking of the vessels, the screen received a new coupling at the level of MA, which emerged from the Metzach of Partzuf SAG of AK. This fills the empty vessels of the Guf of the upper one, which are the vessels of Nekudim that were revoked and broken.

M. Laitman (Source text/ Commentary): (11:37) I'm going to return on that, Item 118. 

The reason for it is that each lower Partzuf returns and fills the vessels of the upper one after the departure of their lights during the refinement of the screen.

That's what we learned in Galgalta AB SAG. 

This is because after the departure of the lights of the Guf of the first Partzuf of AK, meaning Galgalta, 

Because of the refinement of the screen, 

because of the Bitush Pnim ve Makif, 

The screen received a new coupling at the level of AB from Partzuf of Galgalta. 

It expanded to AB, which refilled the empty vessels of the Guf of the upper one.

That is the first Partzuf of Galgalta, Galgalta. The AB that continued from the Reshimot Dalet Gimel, the light of Galgalta through the light of Ein Sof that gave to Galgalta its deficiency on the light of Hochma. The Galgalta continued that deficiency of AB from Ein Sof, so it filled itself already, not in the light of Nefesh, but in the light of Ruach. And then to AB, it gave the light that came to it from the light of Nefesh, in the light of Nefesh of AB. 

Also, following the departure of the lights of the second Guf of AB, because of the refinement of the screen, because of the Bitush Pnim ve Makif, the screen received a new coupling at the level of SAG from the Peh of Rosh of AB, and from there it expanded, which refilled the empty vessels of the upper one, which is AB, 

also, SAG, which wants to expand from Rosh to AB, it gave AB the lights, and AB turned to Galgalta, and the Galgalta turned to Ein Sof in order to receive the lights, why? Because each Partzuf that is about to give birth has new discernments, which are not in the upper one, but only in Ein Sof. Therefore, all the MAN in every Partzuf, in every Partzuf, it needs to come to Ein Sof. And from there it needs to expand in return, below, downward. Therefore, we say that SAG, that turns to AB, it asks from AB the light of Hassadim. AB turns to Galgalta with a request of Ohr Hochma. Galgalta turns to Ein Sof with a request of the light that is abstract, that also has the light of Hochma and AB, and the Ohr of Hassadim in SAG. These actions we learn in the parts of TES, which are called, Mati De Lo Mati, in the Sephirot that have lights and become refined, and they come down in return, and in what lights and in what form do they become organized in the order of Partzufim. 

What I want to say, the MAN of SAG comes to Ein Sof, and from Ein Sof comes this new light to Galgalta. But Galgalta, what does it need to give? It needs to give AB, and it needs to give to SAG; therefore, the light that now enters Galgalta comes as the light of Neshama, to AB it gives the light of Ruach, and to SAG it gives the light of Nefesh. Accordingly, we see that through the Partzufim, in the lowest Partzufim it causes them the creation of these Partzufim, these highest lights, it brings about the highest lights in these lowest Partzufim. 

Therefore, in the departure of the lights of SAG, due to the refinement of the screen, 

The screen received a new coupling at the level of MA, which emerged from Nikvey Eynaim, from Nikvey Eynaim of the Rosh of SAG, meaning, this was called, the world of Nekudim, where this MA, which came out from Nikvey Eynaim of the Rosh of SAG, came out of the Nikvey Eynaim because of the second restriction, wherein the mingling of the Nekudot, the SAG with the vessels of Galgalta, they became mixed, and then they wanted this fulfillment at the Nekudot of SAG, only in that place that it was permitted to do so, where Malchut doesn't control in bestowal on Bina, but from Tabur to the Parsa.

(16:03) Afterward, they emerged from Nikvey Eynaim, being the Nekudim, which refilled the empty vessels of the upper one, which is Nekudot of SAG. And in exactly the same way, following the departure of the lights of Nekudim, because of the revoking of the posteriors and the breaking of the vessels, 

In the Gadlut, where there came out the world of Nekudim, which expanded to the Sium of the Partzuf of Galgalta, and thanks to that, it broke. Because below Parsa, Malchut cannot receive the qualities of Bina, because they were not mixed with one another. So, then there was the breaking of the vessels there – this breaking of the vessels is the breaking of the screens. Meaning the breaking of the intention, the breaking of the relationship between the Creator and the created being in order to bring it pleasure in return from the guest to the Host.

Then there was this annulment of the Achoraim and the breaking of the vessels. 

The revoking of the posteriors and the breaking of the vessels, meaning I once had a good relationship to someone and I broke, I couldn't continue that. 

The screen received a new coupling at the level of MA, which emerged from the Metzach of Partzuf SAG of AK, 

Where this Partzuf is already called the World of Atzilut. What's unique about this Partzuf is that it comes out on the vessels that connected in every way possible in the connection between Malchut and Bina. Meaning in opposition to the World of Nekudim, which came out from the connecting between Bina and Malchut in whatever way possible, meaning that they were one against the other. The World of Correction, the World of Atzilut, came out with this inner connection between Bina and Malchut, as much as they are incorporated in one another. That is a great difference because at the moment when the World of Nekudim cannot connect Bina and Malchut. So, then we have the World of Nekudim in Katnut, which are the qualities of Bina, and the World of Nekudim in Gadlut, which are the qualities of Malchut. However, in Atzilut, they cannot come out to give birth – no Partzuf, no action. If it's not a connection between Bina and Malchut in the most internal way possible, in all of its depth of coarseness between the two of them. 

So, they came out from the Metzach of Partzuf SAG of AK, which is called Keter, Bina of Keter, of the Rosh of SAG, so this Partzuf came out, which is the fifth Partzuf, which is called the World of Atzilut, and it fills the empty vessels of the Guf of the Upper One, which are vessels of Nekudim, that were revoked and broken. 

What does that mean, that they filled the vessels of the upper one? It needed to position them, it needed to correct them, it needed to fill them. By doing so, the created being did actually all of its work in the Creation, which is completely similar to the Creator. And by doing so, it expressed its attitude to the Creator, that it builds a system of how-to bring contentment to the Creator and it activates that system. In the activation of that system, by correcting it from the vessels, which are now inflated to it, it recognizes all the details of creation, and the disparity between the qualities of the Creator and the created being. It knows them, and it knows and learns how the Creator wanted to bestow to him. And it learns from that how it can return back to the Creator, bestow back to the Creator. Without all those details that became revealed in the broken vessels, there wouldn't be this ability for the guest to cause and return that same attitude back to the Host. Therefore, the world of Atzilut is called the world of correction.

Reading: (20:28) Baal HaSulam. Preface to the Wisdom of Kabbalah # 119

Yet, there is an essential difference here in the new MA: It became a male, and an upper one to the vessels of Nekudim which it corrects. Conversely, in the previous Partzufim, the lower one does not become a male and an upper one to the vessels of the Guf of the upper one, even though it fills them through its level.

That change is because in the previous Partzufim there was no flaw in the departure of the lights, because only the refinement of the screen caused their departure. But here, in the world of Nekudim, there was a flaw in the vessels, since the force of the ending Malchut was mixed with the posterior vessels of ZAT, making them unfit to receive the lights. This is why they broke and died and fell into BYA.

Hence, they are completely dependent on the new MA to revive them, sort them, and raise them to Atzilut. As a result, the new MA is regarded as male and giver. And these vessels of Nekudim, which were sorted by it, became Nukva [female] to the MA. Thus, their name has been changed to BON, meaning they have become a lower one to the MA. Even though they are the upper one to the new MA, since they are vessels from the world of Nekudim and are considered MA and Nikvey Eynaim, whose highest phase is VAK of SAG of AK (see Item 74), they now became a lower one to the new MA, for which reason they are called BON.

M. Laitman (Source text/Commentary): (22:31) Yes, Baal HaSulam explains to us, how can there be a lower one that causes correction to the upper one, where by doing so it will become more sophisticated than the upper one. Item 119:

Yet there is an essential difference here in the new MA. 

The new MA in the world of Atzilut, that specifically is unique, because 

it became a male and an upper one to the vessels of Nekudim. 

Why? Because it corrected them, so certainly that which it corrects, the upper one is not dependent on those broken vessels anymore. 

Conversely, in the previous Partzufim, the correction was not done on the Upper One, on the vessels, on the Guf of the Upper One. 

It was not done that way, why? Because the Partzufim that became refined, became refined from their own desire. The Bitush Pnim ve Makif came, the light pressured, and then it said that you will receive that at the end of the Partzuf, like in the Galgalta, in the Bitush Pnim ve Makif. The Ohr Makif, the surrounding light, wanted to enter the Sium of the Partzuf, and the Partzuf rejected it and didn't agree to that. It wanted to remain in Dvekut. So, from that, in the screen we said that it rises to the Peh of Rosh, and the lights, even though they depart, the Partzuf still rises in its adhesion. Meaning, despite the light that comes and it wants to enter the vessels of reception, and the Partzuf very much yearns from nature of its creation to fill itself with the lights that bring its pleasure. But it connects and wishes to remain in adhesion, even though it becomes refined from all the lights that filled it from Peh until the Tabur.

Meaning, it is ready to completely insert itself into darkness and to detachment from bestowal, and from everything. Only to remain in adhesion and not to receive in order to receive, because it knows that under the Tabur it will receive in order to receive. So even though the Masach, the screen, becomes refined and reaches from the Tabur to the Peh, and the lights depart, the Partzuf then becomes purer, more refined, more adhered to the upper one. And it gives birth to the next Partzuf, which is the Partzuf AB, where, out of no choice, it's the smaller Partzuf from the Partzuf Galgalta. However, it's capable of giving birth to that, and then from it it's capable of drawing the light of Ruach from Ein Sof, despite the light of Nefesh that filled it. Meaning, the Partzufim do not become weaker through the Bitush Pnim ve Makif; on the contrary, they add to what they had beforehand, only in a different way. Meaning, the refinement of the Partzuf from the Bitush Pnim ve Makif doesn't cause the weakening of the Partzuf. But it causes it this multiplication of drawing these actions, and then in those actions – in its sons, as it's called, in its outcomes – it is capable of expressing itself in bestowing contentment back to the Source. 

However, in the world of Nekudim, where it had no Bitush Pnim ve Makif, all the lights came from the Peh, to the Rosh of AVI, below the Guf of ZON of Nekudim. And they went through, in ZON of Nekudim, below the Parsa of each and every desire. And all those desires broke, because they revealed that they suddenly, in that fulfillment, they wanted to receive in order to receive, and not in order to bestow, where the light immediately departed. Because the first restriction does not become cancelled, and the Partzuf reveals that it's in order to receive. And the lights above it escape back to the Rosh of SAG, so by that, the Partzuf remains in order to receive, and it wants, in order to receive.

(27:15) I cannot get rid of that desire, all of its yearning is just – maybe I can in some way suck, steal, it doesn't matter in what way, to bring close to myself pleasures. It doesn't matter in what way.

Therefore, it cannot be that from the fourth Partzuf from the world of Nekudim, there immediately will give birth to the world of Atzilut, the next Partzuf. Because all the vessels, meaning the Guf of the Partzuf, now want to receive. Which we never had in history such a thing in Partzufim ever in history; and also in Ein Sof, you never had such a thing in order to receive. There it felt that all of its desire was in order to receive, but the intention upon the reception in order to receive was not there because it was empty, and it didn't want to receive into that empty place. But the light built it in such a way where it wanted to receive, and then it departed, that light departed. And then it wanted to grab onto it, it wanted to steal it as if the Host comes and it says, give me all of the snacks and let me stay here and enjoy that. And that form certainly is certainly needy of correction. That's what it says, 

because all the previous Partzufim, there was no flaw in the departure of the lights, 

Because it never caused that in them. But here in the world of Nekudim, it was also in the vessels, because the force of Malchut, the ending Malchut was included in the vessels of the Achoraim, the posterior of ZON, 

Meaning here the ending Malchut that made a second restriction on the Parsa remains valid and it draws lights in those vessels. And we draw that there is a Partzuf from Peh-to-AVI to the Parsa, and then there's the part under the Parsa. That, again, that's a drawing, it's not that that's how the desires actually come about because in every desire there's a part above the Parsa, and there's a part below the Parsa. Therefore, there cannot be a certain desire in that Partzuf from all the Partzufim that are there that didn't break. There are no desires that are below the Parsa, that are above the Parsa, and others that are below the Parsa, meaning there is a part of the – in each and every desire there is a part in it that's above the Parsa, and the part that's below the Parsa, therefore all the desires broke, 

and they are not worthy of receiving the lights. Where from that reason they broke and fell and died and fell into BYA, 

And that is their state, they broke, meaning they lost the Masach in order to bestow; as a result of that, they lost the lights, which filled them and held them together and gave them this feeling of connection to the Creator, to the Emanator. That is called, that they died, the light of life departed from them, escaped from them, and then they fell to BYA. Meaning they fell lower than the degree that they were in, because the light that departed and the sparks that remained in them gave them this addition that never was there before, which is called, an intention in order to receive. Where they are revealed now in the Created Being, this stamp from this opposite light that was never in the Created Being before. The Created Being was created as a desire to receive, the light acted in it such that it was always in adhesion with the light, what can you do? It was already born from the light, so it was always adhered to it. And even though it developed, it developed as this imprint, this copy of the light. It was always like that; the light was inside and the Created Being outside.

Now what happened is that the Created Being detached, was cut off from the light, and from that it also received this opposite imprint from the light. It wasn't a dressing to the light, but it was opposite to the light. And that is called that, it fell to BYA, where they now have all kinds of forms now of Beria, Yetzirah, and Assiya. Meaning that the light imprinted into them egoistic desires, meaning intentions in order to receive that are opposite from the bestowal of the light, meaning that the landlord wants to give me something, the host wants to give me something. He just wants to give me something great, give it all to me, and precisely, he should give it to me. Meaning, not to enjoy from the snacks alone, but also to enjoy from the status of the host; that is what is now in the broken vessels. And it's a wonder that that happened, and it's a great hope that the created being can one time become similar to the Creator. Because in that action of the breaking, the light imprinted itself to the very end in each and every desire.

(32:55) And now, even though it departed, in each and every desire there is the form of the light, which is opposite on one hand. And on the other hand, when the light departed, great – thank Lord – because now the created being has this opportunity not to be under the influence of the light that created it and always develops it all the time through all kinds of actions. The light departed, and now the created being has all the data that are opposite from the light, right? And it has free choice not to be dependent on the light, right? And it just needs to find connection with the light to receive forces of activation from it, for self-activation. And that's what comes to us through the books of Kabbalists. 

And these vessels of Nekudim, which were sorted by the world of Atzilut, became Nukva, female to the MA. That the world of Nekudim is called Nukva, female, 

broken, deficiencies, in relation to Atzilut, which is the world of correction, male.

Thus, their name has been changed to BON. 

The world of Nekudim is then called, BON, the lower one, in importance, because it's not corrected and it's incapable of correcting itself, 

meaning they have become a lower one to the MA, the world of Atzilut, even though they are the upper one to the new MA, since they are vessels from the world of Nekudim, 

Meaning that they are greater vessels, it's the Bet of Hitlapshut and the Aleph of Aviut of the Nekudim, but in Aviut they are really Dalet Gimel. And they are considered MA and Nikvey Eynayim, and their highest Behina, the highest phase, is VAK of SAG of AK. Meaning VAK of SAG of AK is the Bet of Hitlabshut, the Bet of clothing, they now became a lower one to the new MA, for which reason they are called BON, for the following reason: 

That they are needy of correction, even though they are great. But when they correct the world of correction through the BON, in that you can already see how many things are cascading here – how many things are rooted here? There is the world of Nekudim, which is Zeir Anpin, and then between Malchut and Zeir Anpin there are expressed as two Partzufim – Shechinta, the gathering of all the souls; as opposed to Zeir Anpin that gives us the example of the Creator, which is called Kadosh Baruch Hu, Zeir Anpin of Atzilut. And here there is the difference in the worlds between Atzilut and Nekudim, in the world of Nekudim we have Bet of Hitlabshut, the Bet of dressing, which is the quality of Bina, of the direct light of Bina of AK. Where, if the lower one is capable of correcting the Upper One that is in that quality of Bina, in Bet of Hitlabshut, it really comes to Bina, it really comes to the force of bestowal. And thanks to that Bet of Hitlabshut on the Dalet that becomes revealed in it, which is it itself. It doesn't need any more in order to reach Keter in order to reach complete equivalence with the Host, and to be precisely in that, in the most independent form possible. The lights departed, and they remained in it, these lights left in it all of their copy in an opposite form. And it has connection with SAG, which can correct it, 

(36:59) Why? Because AVI, which is SAG, really, they broke it, they created in it all of these desires that are corrupted, and through that corruption in return, it can find a connection with them and demand the correction. Meaning the world of Atzilut, at the end of it all, it comes out and it is built in such a way, and from the beginning, it's designed in such a way, it wasn't created. That the corrections through it, build a system of worlds of ABYA, which are perfect, whole. Where this system that becomes created through the BYA of Kedusha and the BYA of Klipa – okay, that's already afterward. As the worlds of BYA that are corrected, they are capable of the reception of Adam HaRishon. 

And here we need to add, that everything that we now learn, we learn in the system of the worlds, because Malchut of Ein Sof, even though it entered into Bina. But it entered into Bina as a participant and a supporter of Bina in a way that is external, let's say. To shatter the vessels of Bina, where Bina is incapable of correcting Malchut. To shatter all the vessels of the five Partzufim of Nekudim that are incapable of being in connection with true vessels of reception. To build through that revelation of the weakness of the system of Kedusha, which has no connection to the Klipa. To now build a connection to the true Malchut and that system of Kedusha – that same Adam Kadmon. That it will invert itself to becoming the world of Atzilut that will be capable of treating all of the vessels of Malchut until the end of correction. For that, Malchut of Ein Sof enters into the upper nine Sefirot, it becomes incorporated in them. But those are still systems because it becomes restricted, it breaks. It does everything in the upper nine Sefirot with its own participation. However, by doing so, until now, including the worlds of BYA, it was made the system of correction that is ready, it knows. It's organized in order to correct the Malchut of Ein Sof completely, whatever reveals there; but we still have no created being. We will discuss that after we will learn more in the next part, the world of Atzilut, and MA and BON in the Partzufim. And then we will approach the creation of the soul of Adam HaRishon. Yes. 

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