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

Daily Morning Lesson: August 24, 2025

Part 2: Recorded lesson - Aug 14, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #97

Reader: We're reading “Preface to the Wisdom of Kabbalah,” Item 97. 

Reading: (00:21) Baal HaSulam. Preface to the Wisdom of Kabbalah #97.

97) Similarly, you can understand that even though we say that once ZON ascended for MAN to AVI and received their lights there, they left there and returned to their place below, here, too, it does not mean that they left their place above and moved to the place below. Had ZON been absent from their place above in AVI, the coupling of AVI face-to-face would stop instantaneously, and they would return to being back-to-back as before. This would stop their abundance, and ZON, below, would lose their Mochin, too.

It has already been explained above that Bina naturally craves only light of Hassadim, as in “for he desires mercy.” She has no interest whatsoever in receiving light of Hochma; hence, she is back-to-back with Hochma. Only when ZON ascend to them for MAN does Bina return in a coupling of face-to-face with Hochma, to bestow illumination of Hochma to ZA, as it is written in Item 80.

Hence, it is necessary that the ZON will always remain there to give subsistence and establishing to the coupling of AVI face-to-face. For this reason, it cannot be said that ZON left the place of AVI when they come to their place below. Rather, as we have said, any change of place is but an addition. Thus, although ZON descended to their place below, they nevertheless remained above, as well.

M. Laitman: (02:11) What happens here? We learned in the four phases of direct light that the light creates a desire. And the desire, at its end, feels the light, the root, feels the root, and that's why he wants to become similar to Him. In the beginning of Bina, she's like Hochma, wants to be similar and be like Bina, to determine a new phase. So here in Bina, it's bestowal, desire to be similar to the root, in potential. In here, it's a desire, in practice, to be similar in practice to the root, inside of Bina, the perspective of Bina. But it's the Rosh of Zeir Anpin, of phase three. And this is Zeir Anpin himself. We're not going to elaborate on all that. I wanted to initially, but we don't need to. So here, Bina planned, at the end of her, she planned Zeir Anpin. She engenders him, she takes care of him, she nurtures him. He's called small. He's called VAK, [Vav Ktzavot], six edges. He doesn't have a Rosh. Zeir Anpin can never do anything by himself, he always remains small. His Rosh, his head, is always in Bina. The more he adheres to Bina, he'll receive from her. The more he receives her example, he takes an example from her, and wants to be similar to her, that's his level of existence. He doesn't want to be similar to Bina, he doesn't exist. Very simple. Why? Because Bina emanated him with this intention, that this is her act of bestowal. So, the opposite, from below upward, from Zeir Anpin to Bina, if he wants to be similar to Bina, he wants to be similar to what exists in his Rosh in Bina, then he exists. Then he is connected there. There'll be, and that will be his place of birth and growth, et cetera. So Zeir Anpin has to match itself to his Rosh, which is in Bina. This is why there is a connection here that is like the navel cord, simply like the navel cord, umbilical cord. And he has to find that connection, and build, and renew it. So, he gets from this records. But from the records, he has to understand what the upper one wants of him, right? How he should match himself to the upper one. In other words, what is the MAN of Zeir Anpin? I agree with Ima to be an operating body from her Rosh, to accept the authority of Bina, which is what? Bestowal above reason, above anything. The quality of Bina is called the quality of faith, of Bina is called faith. So, here we see how the second restriction, in the connection of Malchut and Bina brings Zeir Anpin as a representative of Malchut to a connection with the Creator. That connection between Bina and Malchut: you have Keter, Hochma, Bina, Zeir Anpin, and Malchut. Who is Zeir Anpin? He is the part of Malchut that is willing to connect to Bina. Bina is the Creator, Malchut and Zeir Anpin, in the part that wants to connect to the Creator is called created being. The connection between them, in MAN, is actually the source, the position, the point of contact between the Creator and the created being. So, the second restriction which connects the two, and the shattering that happens, that's what the created being builds in order to be similar to the Creator. I just wanted to emphasize how much that MAN, and the MAD that they receive, how much the phase of the Daat that is built here, is the center of all the work, and labor, and connection, and adhesion and everything. 

Reading: (07:36) Baal HaSulam. Preface to the Wisdom of Kabbalah #98. 

98) Now you can understand the Sefira of Daat, which was initiated in the world of Nekudim. In all the Partzufim of AK, through Nekudim, there are only ten Sefirot KHB ZON. But from the world of Nekudim onward, there is also the Sefira of Daat, which we regard as KHBD ZON.

The thing is that it has already been explained in Item 79 that there was no ascent of MAN in the Partzufim of AK, but only the ascent of the screen to the Peh of the Rosh. But you should know that the Sefira of Daat is drawn from the ascent of MAN of ZON to AVI, as it has been clarified that ZON, which ascended there for MAN to Hochma and Bina, remain there even after they depart from there to their place below, to provide subsistence and establishing to the coupling of AVI face-to-face. These ZON, which remain in AVI, are called “the Sefira of Daat.” Hence, now HB have the Sefira of Daat, which sustains and positions them in a coupling of face-to-face. These are the ZON that ascended for MAN there and remained there even after the departure of ZON to their place.

Hence, from here on we call the ten Sefirot by the names KHBD ZON. But in the Partzufim of AK, prior to the world of Nekudim, before the raising of MAN, there was no Sefira of Daat there. You should also know that the Sefira of Daat is always called “five Hassadim and five Gevurot,” since the ZA that remains there is considered five Hassadim, and the Nukva that remained there is considered five Gevurot. 

M. Laitman: (09:41) In other words, the connection between lower one and upper one, between Zeir Anpin and Bina, the Creator and the created being, is called the Sefira of Daat. From what that connection was made?

Reading: (09:58) Baal HaSulam. Preface to the Wisdom of Kabbalah #98. 

98) Now you can understand the Sefira of Daat, which was initiated in the world of Nekudim. In all the Partzufim of AK, through Nekudim, there are only ten Sefirot KHB ZON. 

M. Laitman: Because there is still a descent from above downward without any demand from the lower one, because there is still no lower one, no deficiencies, no desire to adhere, nothing. There's a system here. Here, it's the first time when he can, it's not the final one, it's not a desire that's cut off from the Creator before the breaking, but there's still some desire that comes from connecting two opposite things, contradictory things. 

Reading: (10:36) Baal HaSulam. Preface to the Wisdom of Kabbalah #98. 

But from the world of Nekudim onward, there is also the Sefira of Daat, which we regard as KHBD ZON.

The thing is that it has already been explained in Item 79 that there was no ascent of MAN in the Partzufim of AK, but only the ascent of the screen to the Peh of the Rosh. But you should know that the Sefira of Daat is drawn from the ascent of MAN of ZON to AVI, as it has been clarified that ZON, which ascended there for MAN to Hochma and Bina, remain there even after they depart from there to their place below, to provide subsistence and establishing to the coupling of AVI face-to-face. These ZON, which remain in AVI, are called “the Sefira of Daat.” Hence, now HB have the Sefira of Daat, which sustains and positions them in a coupling of face-to-face. These are the ZON that ascended for MAN there and remained there even after the departure of ZON to their place.

Hence, from here on we call the ten Sefirot by the names KHBD ZON. But in the Partzufim of AK, prior to the world of Nekudim, before the raising of MAN, there was no Sefira of Daat there. You should also know that the Sefira of Daat is always called “five Hassadim and five Gevurot,” since the ZA that remains there is considered five Hassadim, and the Nukva that remained there is considered five Gevurot.

M. Laitman: In other words, the MAN that rise to Hochma and Bina, that make Hochma and Bina copulate in working towards ZON, and ZON to the extent that they compel AVI to make a coupling and participate in building it. Zeir Anpin which compels Abba and Ima to build him when he connects them, that measure of connection that he draws, that he summons in AVI, this is called the Sefira of Daat. The Sefira of Daat contains within it the forces of Abba and the forces of Ima, five Hassadim and five Gevurot. That Sefira of Daat is actually all the essence of Zeir Anpin now, which will be built. And it comes on the name, it's named after the lower one, because he raised the MAN, he demanded, he designed her in what the upper ones do, in that they do everything according to their own understanding, and degree, and the forces that are in them. But still it all comes after the name, it's named on the lower one, because to connect them, Hochma and Bina, the vessels of reception and bestowal in him that will be receiving in order to bestow, it is all he, let's say, found, as it is written, “I have labored and found,” because through the labor he eventually came to a state where the upper one answers him. And that answering of the upper one to him is called finding. 

Question (Petah Tikva Center): (14:16) Can you explain the relationship between Hochma and Bina, the face-to-face, back-to-back? What are these three states that he talks about? 

M. Laitman: Besides face-to-back, there's also back-to-face, that's another state. But these are states that can be between them. What's important for us is the state that the  lower one positions them face-to-face to each other. All the other states back-to-back, face-to-back, or back-to-face are states that are between them in preparation toward the lower one, and that's not so important for us. It is important to us because it influences us indirectly, but what's important for us is that state of face-to-face that when we compel them to come into a coupling between them, and by compelling them to come into a coupling, this is called Daat. That's it. Everything else is systems from above, as we learned that Yesod of Atic, dresses in Arich Anpin, and then in AVI, and through that gives to ZON. Zeir Anpin receives specifically through that whole system from Yesod of Atic. It has to do with the upper system, which we don't know. He wants to explain to us about it in order to understand from what we awaken, who awakens us. But what's important for us is to each time, out of the deficiencies, and darkness, and confusions, to reveal from within them, not to slight them, we don't erase them, the coarseness, but from within them, through working correctly with them, out of this, sort out the MAN. And then we position AVI face-to-face to the extent that they are ready for it and are waiting to copulate. And they're ready each time, only to the extent that the lower one must progress, advance. And the lower one must find the more advanced state of himself. The things are not... They are pretty simple, superficial, kind of. But in inner work, we scrutinize and clarify that here is all the work of the lower one, how he sorts it out. Here comes the matter of the group, the books, the deficiencies, that he must collect together and build from them some image that he depicts to himself what it means to be more of a giver. So in the end, he must justify all of the guidance, providence that he feels in his state. Because from the perspective of the upper one, it is all good. When does he do it? When he can rise above his desires and say that what is in me is all, indeed, the ideal preparation to achieve adhesion. Then he justifies his state and understands it in this way. The upper one hides himself in order to give him a chance to reveal the more advanced state by himself. And then he asks the upper one to realize it, and this is called MAN. Well, let's continue.

Reading: (18:31) Baal HaSulam. Preface to the Wisdom of Kabbalah #100.  

100) We might ask about what is written in The Book of Creation, that the ten Sefirot are “ten and not nine, ten and not eleven.” It was said that the Sefira of Daat was initiated in the world of Nekudim; thus, there are eleven Sefirot: KHBD ZON.

M. Laitman: In other words, why do we, from the world of Nekudim onward, talk about eleven Sefirot, ten and not nine, ten and not eleven? So, what does it mean that there is another Sefira? Because it is impossible that from the Creator to the created being, when the light comes and builds the vessels, it now builds some additional deficiencies. Impossible, right? First restriction, second restriction, all those things that evolved and came to be according to the connection between Keter and Malchut, between the appearance of the qualities of the Creator, which is the first nine, toward the created being, which is Malchut. So, how does it happen that there might be an addition here, addition of qualities? Because each Sefira is a quality, a new one, which is how the Creator, that the Creator is revealed this way toward the created being, shows Himself this way toward the created being. Who am I? So is there something new here? So we don't need to work with, according to Malchut of the first restriction? Malchut of Ein Sof is irrelevant now, because if it was built only through the first nine Sefirot, if she already has the first ten Sefirot, and she's the eleventh, then it's a different Malchut, a different created being. Is there a change in HaVaYaH? It's a very fundamental question, because it's as if, do we have a completely different system right now? The connection of Malchut and Bina that was done, now in the second restriction, does it actually change the elements? Are we, by that, coming to different connections than we would have come to had it advanced directly between Keter and Malchut, or not? Maybe I can't express a question itself. It's as if, if we are speaking about eleven Sefirot, Malchut, which is number eleven, is a different Malchut, which is Malchut from, which is number ten. Just imagine that instead of four phases of direct light, and Malchut being the fifth, there are several others. What Malchut could have emerged completely different from what we learn? Which one? I don't know which one, but it's something else. And if we now correct her, it's not the same correction we do on that Malchut. So, why do we count eleven Sefirot? Is it really a Sefira? In other words, the question is this: is the connection between Hochma and Bina that we have in the second restriction, in something, does it not go in the same direction as the correction of Malchut of the first restriction? Or is it a correction in the same direction, and in the same stages, in advancing toward the goal, but in some part of Malchut, in some manner, a little bit partial, but not that it is, God forbid, in a different Malchut. Clear? I see no one cares. Oh, yes, there were a few, okay.

Question (Petah Tikva Center): (22:20) If we're talking about the Creator, the created being, and the connection between them, so if there is the created being who’s the Malchut, and the Sefirot, which is the connection between the Creator and the created being, so, where does what we talk about now clothe? 

M. Laitman: Let's say that's a question too. Yes? 

Question (Petah Tikva Center): (22:42) What does it matter, between the correction of Malchut in Tzimtzum Bet and Malchut in Tzimtzum Aleph?

M. Laitman: Look, you wanted to buy a car, and instead you bought a carriage with horses. It may be the same thing, and it may not. Maybe with a car you'll get to the goal, with a carriage with horses you won't get there at all, and it's not on the right path, and not toward the same goal although it might be similar somehow. We don't know. Right now we are on the path of work, a different order of work than in the first restriction. The first restriction is a deficiency, screen, light, and the coupling by striking between them. The second restriction is already I have to raise this deficiency upward to get forces from Him to build myself up from these forces, Hochma and Bina, Hassadim, Gevurot, Malchut, Bina. I have to create a special Partzuf that's made of Bina and Malchut. I have to correct Malchut, give me the powers. I will work with Malchut and correct her. No. Raise Malchut to Bina, incorporate her in Bina so she becomes like Bina, so she's not Malchut at all. Her core, which is the stony heart, leave it alone, leave it below. There is…what's left of Bina, of the created being, that works in this way? And in this way, when he raises the deficiencies to Hochma and Bina and asks to be born, what is born? What's born, is it the same created being that was in the first restriction? No. From the first restriction, the stony heart is taken off. The real Gadlut, greatness, comes down only with the incorporation that there's no trace of the created being that’s left. There is, you know, it's like a tiny, like a spot, a stain from it is left, and that's what you take, and you begin to work this way. So, it's an essential question, it's a fundamental question, not about the Sefira of Daat that we ask about, but are we, in this work, have we not left the nature that we have to correct altogether? 

Student: It's like what he writes about between the correction and the purpose of creation, it's the same like dispute? And he talks about in many places that there's the matter of the correction and the purpose of creation, there's the fulfillment of the correction. 

M. Laitman: No, no, no. The correction and the purpose, the correction of creation is to be similar to the Creator, and the purpose of creation is the adhesion we attain within the matching, and here it isn't. Here, it's as if, theoretically, you could say, you could receive from Bina powers and work with Malchut, but you discover it's impossible. In other words, the question is, here a new deficiency is born from the breaking. Afterwards from his Daat, Daat is revealed in the world of Nekudim, and we later work with Daat from raising MAN from the shattering. Are the deficiencies that are revealed from the shattering, do they eventually correct Malchut in the first restriction where it was rooted? Are we by that satisfying the desire of the Creator, and by this, we're actually making ourselves similar to Him? Because here we attain a new deficiency, and that deficiency, in what is it built on the stony heart? That's the main thing. We're leaving the stony heart, we're working with incorporations. We will talk about it. It's pretty complicated, this thing. It's kind of philosophical, so to speak. 

Student: Can we say the question in the form of, like, how, if I don't go directly to correct Malchut, how it gets corrected in the end? 

M. Laitman: Yes, nice. Yes, to put it simply, yes, that's the question, because here something new is made, a new Sefira, incorporation around the stony heart. We leave the stony heart. We work in this way. Are we going toward the same goal, mainly the same goal, although with different vessels? So, you bought a carriage instead of a car, but you're advancing correctly toward it? Is it possible?