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

Daily Morning Lesson: August 17, 2025

Part 2: Recorded lesson - July 20, 2006 - Baal HaSulam. Preface to the Wisdom of Kabbalah #87.

Reading: (00:09) Baal HaSulam. Preface to the Wisdom of Kabbalah # 87. 

87) This is their explanation: Otiot [letters] are vessels, meaning the Sefirot of the Guf. This is because the ten Sefirot of the Rosh are but roots to the vessels, not actual vessels. Nekudot means lights, which sustain the vessels and move them, meaning light of Hochma, called light of Haya. This is considered a new light, which ZON of AK received from AB SAG and shone to the vessels of Nekudim, lowering the bottom Hey back to the Peh of each degree, and bringing the AHP of vessels and GAR of lights back to the degree.

Thus, this light moves the vessels of AHP and elevates them from the lower degree, connecting them to the upper one, as in the beginning. This is the meaning of the Nekudot that move the Otiot. Since this light extends from AB of AK, which is light of Haya, it revives those vessels of AHP by clothing within them. 

M. Laitman: Where do the vessels come from? Each vessel of the next Partzuf comes to us from the Guf of the previous Partzuf, like AB. From where does AB come from? From the Guf of Galgalta, the body of Galgalta. So it says, all the letters mean vessels, meaning the Sefirot of the Guf. 

Reading: (01:44) Baal HaSulam. Preface to the Wisdom of Kabbalah # 87. 

Nekudot means lights, which sustain the vessels and move them, meaning light of Hochma, called light of Haya. This is considered a new light, which ZON of AK received from AB SAG and shone to the vessels of Nekudim 

M. Laitman: Because a new deficiency was revealed that didn't exist before in the connection of Malchut and Bina, vessels of reception and vessels of bestowal. Vessels from NHY of Galgata, which is Malchut, and vessels from Nekudot of SAG, which is Bina. And specifically in the combination between them, between Bina and Malchut, a new vessel was revealed, then it's possible to be Malchut working like Bina, in order to bestow. And this is what worked here as MAN for AB SAG. MAN was made corresponding to AB, to SAG. SAG went to AB, AB to Ein Sof. And then a new light was revealed, which is called light of AB SAG. Why light of AB SAG? Because, well, this is what it's called, because AB can provide light of Hochma without any limitation, directly. Because it has, we learned, it corresponds to, relates to Yesod of AB, where there's no covering of Hassadim, so direct Hochma is revealed there, and SAG, which is all Hassadim. So it turns out that in this concept, light of AB SAG, all the light of Hassadim and all the light of Hochma are revealed. Where can these lights appear, light of Hochma and light of Hassadim? According to the law of bestowal, law of equivalence of form, only in vessels that are corrected, as AB and as SAG. As SAG in bestowing in order to bestow, and as AB in receiving in order to bestow. And this is what they thought in the MAN, that they could receive in order to bestow. What does it mean that they thought that they could? How is it expressed? What does it mean, I think I can, I think I want? How does it happen? It happens according to the Reshimot [records]. I have records, and according to the records, I check them and calculate. And according to all the data, it is clear to me that I am going to perform a correct operation, and then that operation is called MAN. Meaning, there cannot be MAN for something I'm uncertain of, just a scream, like a baby. No. In spirituality, MAN is a carefully checked calculation. This is why we say that in the world of Nekudim, they calculated and the calculation was correct. But they didn't take into that account one more piece of information that was here, which is called YESHSUT. Another part stood here, which was not taken into account. It's called the Rosh of Bina. It doesn't belong to them. And that's why they broke. So that YESHSUT  planned the breaking, which the lower one could not have identified. Because in this YESHSUT, there are vessels of the end of correction. It knows which vessels it has to reach, so it plans to reach them. And the lower one cannot, by itself, before these vessels are revealed, cannot want them and plan for them. These vessels of the end of correction, we call them also Leah, after which it's expressed in the real AHP in Bina. What Bina really wants is to bestow upon the lower one, but the lower one doesn't have the vessels. 

Reader: We're in 87, continuing

Reading: (06:56) Baal HaSulam. Preface to the Wisdom of Kabbalah # 87.   

meaning light of Hochma, called light of Haya. This is considered a new light, which ZON of AK received from AB SAG and shone to the vessels of Nekudim, lowering the bottom Hey back to the Peh of each degree, and bringing the AHP of vessels and GAR of lights back to the degree

M. Laitman: In other words, the light of Hochma and Bina, the light of AB SAG, when it reaches each and every Partzuf, gives that Partzuf Gadlut [greatness], meaning it gives that Partzuf the strength to receive in order to bestow. According to this calculation, of course, the MAN that they raised, they raised it, asking for that force, for that power, and they really wanted it to happen this way. In other words, in their calculation, wanting what they felt they want, in that, they were not wrong. It's just that they could not take into account the intensity of their will to receive, which was concealed. Like a person thinks he can lift a hundred kilos, he comes with all this power, and he sees he can't move it. So, how does it happen in spirituality? By the upper one concealing from the lower one the real vessels of the lower one, and revealing in the lower one some of these vessels, and also reveals in the lower one as if there is nothing more than those vessels. So the lower one will not be in doubt whether I have something more or not, God forbid, that I'm not going according to the right calculation. Rather, the lower one knows, the upper one confuses it. The lower one knows it doesn't have any more vessels than were revealed, and it checked that according to these vessels, it wants all of them to be in order to bestow. It's got a deficiency, and the strength for it, the assertion for it.

Reading: (09:16) Baal HaSulam. Preface to the Wisdom of Kabbalah # 87.

Thus, this light moves the vessels of AHP and elevates them from the lower degree, connecting them to the upper one, as in the beginning.

M. Laitman: Meaning light of AB SAG.

Reading: Baal HaSulam. Preface to the Wisdom of Kabbalah # 87.

This is the meaning of the Nekudot that move the Otiot. 

M. Laitman: In other words, the lights that come from above enable the vessels of reception to connect the vessels of bestowal. All those vessels, bestowal and reception, are all will to receive. But the vessels of reception of bestowal have a small screen according to their small desire, and vessels of reception have a big screen according to their big desire. So now, that both receive screens, they connect into one Partzuf, one bestowal, one action. What happens now is that in all the Partzuf, in all of its vessels, we have a common screen, a common operation, a common intention, a common goal for all the vessels. This is called the AHP connecting to the Galgalta Eynaim.

Question (Petah Tikva Center): (10:32) We talked about the source of the point of the Nekudot as Bina and Nekudot of SAG. Where does this become the light of Hochma in her? Where is the Malchut in these Nekudot? 

M. Laitman: Nekudot of SAG are lights that depart from SAG, and go down to NHY of Galgalta. What does it mean that they go to NHY of Galgalta? Bina, that's refined from Tabur to the Sium, sees that by being refined, by refining herself, she cannot connect to herself additional vessels. There is a very interesting operation here. The refinement of Bina, was it done because of her weakness, or because she wants to continue to adhere to the Emanator? Basically, Bina is not deficient. Why should Nekudot of SAG be refined? In general, why should Partzuf of Nekudot of SAG be refined? And he said, okay, but inside there is the will to receive for more light. That will to receive can't withstand it, etc. The quality of  SAG is desiring mercy, delighting in mercy. Nothing is missing. I can stand against all of Malchut of Ein Sof, I am only giving, I lack nothing other than what? What did I do with this Malchut of Ein Sof in the four phases of direct light? I created it, and now what? Am I filling it? Am I doing the same operations that I planned from ZAT of Bina toward phases three and four to do in the four phases of direct light? No, I didn't do anything. This is why now the records that are revealed in SAG, these records obligate, impel SAG besides refining itself also to connect to itself, the Malchut he created, the deficiency he wants to express himself in that deficiency. This is why Nekudot of SAG immediately take all of NHY of Galgalta as their own part. We don't say NHY Galgalta, we call it ZON, there is both Zeir Anpin and Malchut, there are both phases three and four, in short, all the verses of reception. We have here Galgalta corresponding to Shoresh [root], then AB corresponds to phase one, SAG corresponding to phase two. And then what do we have here? Phase three and phase four, they are below Galgalta, we say it's an expansion of Malchut, an expansion of vessels of reception, from where? From Bina, right? Here we have GAR of Bina, ZAT of Bina, which are later Yeshsut and clothe here. Basically ZAT of Bina is the Rosh, toward phases three and four, which are their Guf. So, the minute SAG begins, performed his operation and emerged as SAG, immediately what should happen in it is revealed. And what should happen is, that it performs the operation in ZAT of Bina. That's the operation ZAT of Bina, the refinement. What does it do by refining in ZAT of Bina? It immediately calculates toward phases three and four that it created, and therefore, in this operation called Nekudot of SAG, we already have a connection to Malchut, to ZON. This is ZON, the general ZON below Tabur. And therefore, when Nekudot of SAG go down below Tabur, it's not just Nekudot of SAG, it's the plan of SAG toward NHY of Galgalta, towards the general ZON, and it's what ZAT of Bina planned. Who is ZAT of Bina? All the Roshim [heads], all the Roshim, all the heads of the Partzufim of Nekudot. They planned all these things, but the Partzufim of Nekudot, understand? That's why now, all the operations are called Nekudot, what Bina now wants to bestow upon all these vessels of ZON that she fills. So, explaining three dots. What are dots, Nekudot, above the vessels? Vessels of ZON, which were now created, not only ZON, but a combination between Bina and Malchut, they are the vessels, and the dots are what will hover over these vessels, what ZAT of Bina will bestow upon them. Where is this bestowal? This bestowal is revealed in the Katnut of the world of Nekudim. It’s the Katnut of ZAT of Bina, and in the Gadlut of the world of Nekudim is when Bina, with her ZAT, wants to give them all the fillings.

Question (Petah Tikva Center): (16:28) So, because it's vessels of ZON, then also the light that fills them is called AB SAG? 

M. Laitman: The light that fills them is called AB SAG because that light should correct and fill them also from the four phases of direct light. If everything were to be done here correctly, that would complete all of creation. Meaning, Bina was now building the right vessels in ZON in the combination, what they were missing. And gives them all the light for correction and for filling. Why is it called AB SAG? Because in phases one and two, all the lights that should be revealed in creation are revealed. Light of Hochma and light of Hassadim. And there are certainly more, a lot more. Bit by bit, we'll speak over time, yes. So, in short, we have bestowal of AB SAG upon this common Partzuf of Bina and Malchut, which is called Nekudot of SAG. Which is called, these lights of AB SAG, bestow, are called Holam, Shuruk, Hirik. 

Reading: (17:52) Baal HaSulam. Preface to the Wisdom of Kabbalah # 87, 88

Since this light extends from AB of AK, which is light of Haya, it revives those vessels of AHP by clothing within them.

88) You already know that ZON of AK shone this new light to the ten Sefirot of Nekudim through two places: It shone to the Keter of Nekudim through the Tabur and shone to AVI of Nekudim through the Yesod.

Know that this illumination through the Tabur is called Holam, which shines to the Otiot above them because the illumination of Tabur reaches only the Keter of Nekudim, the male level of the Rosh of Nekudim, as written in Item 74. And the male level does not expand into the ZAT of Nekudim, which are the vessels of the Guf, called Otiot; hence, it is considered to be shining on them only from its place above, without expanding in the Otiot themselves. 

M. Laitman: In other words, because Keter is clothing, Rosh of clothing, His light is marked as expanding in it as Holam, above the letters. And AVI…   

Reading: (19:37) Baal HaSulam. Preface to the Wisdom of Kabbalah # 88

The illumination through the Yesod is called Shuruk, meaning a Vav with a dot that stands inside the line of the Otiot. The reason is that this illumination comes to AVI of Nekudim, which are the female level of the Rosh of Nekudim, whose lights expand to the Guf, as well, which are the ZAT of Nekudim, called Otiot. This is why you will find the dot of Shuruk inside the line of the Otiot. 

M. Laitman: There are no questions. Keter is called male, AVI are the female compared to it. Keter is the two of clothing, AVI, where Aleph of Aviut [coarseness], Rosh, yes? Two of clothing, in cooperation with Keter, the light comes to them from Yesod of Galgalta, Yesod of AK. Yesod is called the middle line. You have here Netzach and Hod, Yesod and Malchut. And then what happens next? Yes? 

Reader: Item 89.

Reading: (21:27) Baal HaSulam. Preface to the Wisdom of Kabbalah # 89

89) Thus, the Holam and Shuruk have been thoroughly explained. The illumination of a new light through the Tabur, which lowers the bottom Hey from the Nikvey Eynaim of Keter to the Peh, and elevates the AHP of Keter once more, is the dot of Holam above the Otiot.

M. Laitman: In other words, Holam is Gadlut of Keter. Gadlut of Keter and Aba, I would say, out of AVI. 

Reading: (22:08) Baal HaSulam. Preface to the Wisdom of Kabbalah # 89

The illumination of a new light through the Yesod, which lowers the bottom Hey from the Nikvey Eynaim of AVI to their Peh and returns their AHP to them, is the dot of Shuruk inside the Otiot. This is because these Mochin also come in the ZAT of Nekudim, called Otiot.

M. Laitman: And Shuruk positions AVI face to back. There’s Gadlut in Aba, but there isn't in Ima. By Keter raising his AHP, there is Gadlut in Aba, but only from Keter. By having an illumination from Yesod in Aba, there is actual light of Hochma. And in Ima, an actual resistance to light of Hochma. Because now, she searches for when ZON will want it. It's a position where now, in AVI, there are all the preparations to give to ZON, because AVI are divided in this way. In Aba, there is Gadlut, if you remember, on the calculation of Keter. Ima, it is divided into GAR of Bina and ZAT of Bina. In GAR of Bina, there is also wholeness. There’s Hochma here, and on top of GAR Hochma, there are complete Hasadim there. Only in ZAT of Ima, Hochma is missing, which is basically ZAT of Bina. Because she can be in wholeness only if there is a deficiency from ZON. So it's as if Ima searches for when ZON will ask. She's in this question. 

Reader: Item 90. 

Reading: (25:00) Baal HaSulam. Preface to the Wisdom of Kabbalah # 90 - twice

Hirik is considered the new light that the ZAT themselves receive from AVI, to lower the ending bottom Hey, which stands at their Chazeh, to the place of Sium Raglin of AK. Thus, their AHP, namely the vessels from the Chazeh downward, which became the place of BYA, return to them. At that time, BYA once again became as Atzilut.

M. Laitman: Again.

M. Laitman: In other words, in the meantime, ZON and Katnut were lowering this boundary to, were expanding only to the Parsa, Galgata Eynaim of ZON. When they receive illumination from AVI, they lower that boundary to the Sium. That's the whole difference. But that difference is the AHP, all the vessels of reception that there are in Bria, [creation]. 

Reading: (25:57) Baal HaSulam. Preface to the Wisdom of Kabbalah # 90

Thus, their AHP, namely the vessels from the Chazeh downward, which became the place of BYA, return to them. At that time, BYA once again became as Atzilut.

M. Laitman: If we draw Nekudot of SAG here, then in Parsa we have Beria, Yetzirah, Assiya, places, and from Parsa and above is the place of Atzilut. Afterwards, ZON of Atzilut will stand here, and above, instead of Keter Atik and Arich Anpin, and instead of AVI, Aba Ve Ima. And here, ZON.

.Reading: (26:53) Baal HaSulam. Preface to the Wisdom of Kabbalah # 90

But ZAT of Nekudim could not lower the bottom Hey from the Chazeh and completely revoke the second restriction, the Parsa, and the place of BYA. Rather, when they extended the light into BYA, all the vessels of ZAT immediately broke, since the force of the ending bottom Hey, which stands at the Parsa, was mingled with these vessels.

Thus, the light had to instantaneously depart from there and the vessels broke, died, and fell into BYA. Their anterior vessels, which stand above the Parsa, meaning vessels above the Chazeh, also broke, since all the light departed from them, too. Thus, they broke, died, and fell into BYA, due to their joining with the posterior vessels into one Guf. 

M. Laitman: If there is a restriction on part of the vessels, then they can be in restriction, restricted, unfelt, unfelt as existing in the body, in the Guf, and working with some. But if some of the vessels are connected, and the vessels that are connected are bigger vessels, coarser than before, and we begin to work with them, and this is what happens with us, the new vessels that connect are always coarser, and if we fail in them, all of our beautiful preparations immediately collapse. Yesterday, I was righteous, until this very moment, I was totally in bestowal, I wanted everything only to adhere, to bestow upon the friends, you name it. New coarser desires come. I may try to work with them in order to bestow, I may not try, never mind. But, in short, the new vessels, which are coarser, of course, they put out the prior, more refined vessels, although they were already corrected, and then we don't feel that there was anything refined, and that anything refined exists. We fall under the control of the new, big vessels, and this is called the breaking. There are many questions here, really, in the breaking of the vessels, there is a very profound design program on the part of the Creator, how to create in the vessels of reception of the created being, preparations, so that later, the created being, through its own free choice, voluntarily will use all the forces that exist in nature, and will bring itself to the same form as the Creator’s. In other words, you have to have your two opposites that exist in the created being together, which, by nature, is impossible. You have to have here the biggest will to receive that will be gradually revealed, its oppositeness from the Creator. You have to have here a preparation for their desire to bestow, which will grow next to the will to receive, which is opposite it, as a kind of a triangle, will to receive and will to bestow, like a left and right, so they will grow this way, and the created being that grows in the middle, using them each time, and using both of them correctly. So, these preparations between the two forces, where one is bestowal and the other is reception, these preparations must now be in the created being, to give this created being that begins to form here, which is only a dot here, to have everything in it. So, we understand that that will to receive, that Malchut must now be elevated to Ein Sof, as if she receives everything. And by receiving everything, it will become revealed how opposite she is from bestowal. This is called going through the breaking. And from that breaking, she will have in it all the order of the records that can later bring her back to Ein Sof. 

Reader: We are to move to study between friends now, but before that, we'll sing a song.

Song: (32:27)