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

Daily Morning Lesson: June 11, 2026

Part 2: Baal HaSulam. Preface to the Wisdom of Kabbalah

Original lesson date: 03/15/2001 

Reader: Hello dear friends, hello world Kli. We had one lesson with Rav and part of the second lesson, where Rav in his own words explained all of Baal HaSulam's preface. So, let's do a little overview of what we've gone through until now, so we will know how we continue. The Creator creates the will to receive, and then that desire receives all the light and develops, develops in both the will to bestow and the will to receive until it wants to receive all the light for itself. And sees in it that it also wants the Creator, and sees how opposite it is from the Creator. Here it discovers how opposite it is from the Creator, because with its own will it wants to receive all the light of Ein Sof - light doesn't end. In every phase, one — it receives the light. It's not over. It wants to be similar to the giver. Is it over? It's not over. How does it want to be like a giver? He also wants to receive and give pleasure to the host — so, to the giver. So, what does he discover in the end? He finds out: now I'm receiving a little bit in order to give content, to give pleasure to the giver. But what do I want? To receive a little bit, or receive all of it? So he decides: I want to receive everything, but I want it because the giver created me this way, and I have to receive everything. And here he discovers that he's receiving everything and wants also the status of the giver. And here he discovers shame, because in the Creator there's no… in the giver there's no such thing, as we learned about the guest and the host. There's no such thing. And then he decides: because of the shame, I'm not using this quality of receiving everything, because I'm not similar to the giver. So then what? Then he gives back all the light. He returns it. And that's the world of Tzimtzum, restriction, where he doesn't want to receive anything until it is in order to bestow; not in his own quality. In his own quality, he doesn't use. But all the light that he had is in there. Phase four is made of all the previous phases and contains them. But now there's a desire only to the extent that I discover the giver, I will use the light. So, the reflected light — meaning she has to be emptied of the light that is in the will to receive, emptied from it. Once she's emptied, the desire remains. And then the reflected light that she returned to the Creator — she didn't want to use it — becomes a vessel, a new vessel for perception of the light. And in that vessel she receives direct light, returns it every time, and now calculates: how much pleasure can I give to the host so it would be pleasurable? She calculates, but she still doesn't receive. This is called Rosh, head. Now she decides: I do receive, but only with the intention, if the intention is to bestow. She checks and receives in her, with all the phases. First, she receives in all the phases that are in her. First time. This is called Galgalta. What does she discover after she received all the light? The host wants to give her all the light. How much did she receive? Only a very thin light, as much as she could receive in order to bestow. So then what happens? A clash. The host, that I want to give pleasure to, wants to give me all the light. This is called surrounding light, because I still didn't receive it. I received only a little bit, and by this I gave content, pleasure to the host, or I received only a little. So what stops me? Phase four itself. Phase four that I cannot use. So what happens? A clash of inner light with surrounding light, and that's revealed only in the Guf, the body of the Partzuf, when Malchut begins to receive. In the Rosh, she only calculates how much can I — but she didn't check it. Here she begins to receive into the Partzuf. She sees that the surrounding light wants to enter, and only in the Tabur [the navel], after she receives all the light, she feels that she cannot make remain in that state, because the purpose of the landlord is to give all the light. How much pleasure did I give Him? Only a little bit. So what stops me? Phase four, that it wants to receive for itself. Here I placed a Sof, an end — I don't want to receive. So that clash leads me to not want to use phase four. This is called Galgalta - not wanting to use phase four, its own coarseness; and then its coarseness becomes refined. But the clothing of the light that the landlord wants to place in the desire that I received remains. This is what the host wants. I don't want to use my phase four, but what the Creator gives, what the host gives me, I do want to use it. And that creates Partzuf AB. What is in Partzuf AB? We have a light of clothing, which the Creator, the landlord, wants to give, but I don't have phase four. Only three remains. So that serves as the female to the male light. The male light cannot expand into the Partzuf because there is no phase four anymore. It's only phase three. Now there's clothing and reception into phase three, and then Partzuf AB comes out. What do we have in Partzuf AB? He needs to be independent. In the end, he cannot use the male. He uses it as clothing and calculates, but not calculation on phase four. This is called the Masach, the screen, descending to the Chazeh, because he doesn't use all of phase four. He cannot give reflected light up to Keter, but only up to Hochma. And he receives Hochma, et cetera, et cetera. This is how the world of Adam Kadmon is built. From five Partzufim, depending on the coarseness that there is there, we can continue — because that's the whole of the preface that Baal HaSulam explains. But after we have this overview, now what are we going to do? 

Student: Now we will watch the lesson by Rav. A friend gave us a short repeat on what we went through and what's going to develop towards the main thing, which is: when we study, it's very emotional. It's not just technical things. It's not plumbing or something, or weird names, but it's exactly with the same excitement that I hear the word Malchut - I know that it's in my heart. Something moves, something departs, something comes, and we're considering our endless inspiration. So, let's watch Rav's lesson. 

M. Laitman: (08:50) I'm going to repeat. We have Malchut of Ein Sof. It has five desires. With the screen, I divide it and say: I can take 20% of each desire, and 80% I can't receive in every desire. 20% of all desires, I call that Toch; and the 80% of all desires, I call it Sof, the ending. I just drew it side by side, and here it's above and below. So, the part of the coarseness of the root, I have it also in the Toch right here, and the same part of the coarseness of the root that I can't receive is in the Sof. Clear? So, the screen that receives the light inside — first it stands at the Peh and says: I'm not going to receive anything. Then, when it decides to receive, it starts descending from the Peh a bit more, and a bit more, and a bit more, until it stands at the Tabur. The screen that was at the Peh and didn't let it in — it's like a pump now. It goes down, and down, and down. It lets the light go inside. So now that we have the Bitush, the striking of the two lights — it's called the beating of the inner light and the external light — this screen starts refining and says, I don't want to receive anything. So, it just pushes the light outward — from phase four, then three, then two, then one, and then from the root. Just like this, it pushes them out. The entrance of the lights into the Partzuf is called the expansion. The departing of the lights from the Partzuf is called the departing of the lights. Expanding and departing. 

Question (Petah Tikva Center): (11:42) So the screen descended from Peh to Tabur? 

M. Laitman: Yes, first it descended. By this, the light is expanding. And then, by the coupling by striking, it decides that it's completely going to depart. So it pushes the light out by ascending back from Tabur to Peh. This action is called the departure of the lights — departure from reception, or of the lights from the screen.

Question (Petah Tikva Center): (12:15) It's not that the screen is penetrated; it can't penetrate. 

M. Laitman: No, there is no half. Soon we'll learn that there is some kind of state, a bit more of an addition for the screens. It's a completely different Partzuf. There will never be something in the middle. 

Question (Petah Tikva Center): (12:45) If the light fills phase four in the Rosh, then they're mixed together. The light fills all four phases. The Masach descends to the level of Tabur. The screen descends to the level of Tabur? 

M. Laitman: We drew a state that the screen gets part of the light, and part it doesn't. If it would get all the light, it would have descended all the way down. So it stops at certain point. Now let's draw it in a different way, the same process. What I recommend is that, when you're at home, you start drawing it, to get used to drawing it. Without it, it's impossible. 

Question (Petah Tikva Center) That was all part of the development? 

M. Laitman: Like we said: from the Creator came the light, created phase one, then two, then three, then four. Then in phase four, she did a restriction. This one was filled, this one restricted, then was the screen. And now we're drawing this phase four, just like here. Again, I'm coming back to that same Partzuf. It has a Rosh, a Peh, Tabur, and Sium. The light enters inside. It's called inner light. It fills the Partzuf. This is the screen. Now let's write the names. Instead of root, one, two, three, four, we're not going to use that anymore. They're names: Keter, Hochma, Bina, Zeir Anpin, and Malchut. This is in the Rosh. Same thing here: Keter, Hochma, Bina, Zeir Anpin, and Malchut - in the Toch. Same thing: Keter, Hochma, Bina, Zeir Anpin, and Malchut - at the Sof. What are we talking about? Malchut, after the restriction, she gets some light inside. She decides as much as she receives — so it's, let's say, 20%. So, there's a light that comes, Malchut decides and receives those 20% of the light. This sort of reception is called Galgalta. What happens next? There was this beating of the two lights on the screen, called Bitush Panim Ohr Makif — the inner light and the surrounding light. And the screen decided: I can't receive the light anymore. And then it starts refining. It returns to its place. The expansion from Peh to Tabur is called an expansion, and the returning of the screen from Tabur to Peh is called refining, or departure. Why? Because it becomes more refined. It doesn't want to receive anymore, and returns to the state it was. Then we have the same Partzuf as it was, only the Tabur isn't there anymore. Simple, empty. This is the Rosh, and this is the Guf. Just as it was here after the first restriction. Same thing. This is the first state. Before the coupling by striking in the Rosh, this is the second state; while the coupling by striking the fulfillment — this is the third state, while it emptied. Three states. First, Malchut of Ein Sof; after the first restriction, then it filled itself by 20% and emptied itself. And this filling of Malchut of Ein Sof in those 20% that she did — this is called Galgalta. Meaning, Malchut of Ein Sof is already filled with that 20%, and when it filled itself with these 20%, it didn't disappear. She can let go of this action, but the state remains in reality. She already received those 20% in order to bestow. She already did this action towards the Creator.

M. Laitman: (19:16) She already resembles the Creator in the part from Peh to Tabur, in this part she resembles the Creator. She receives in order to give to Him, and He gives to her in order to give to Him. By this, they're equal. Meaning here, from the Peh to Tabur, there is adhesion and a unity between the Creator and the created being. In this part, Malchut is on the degree of the Creator. How can you say that the part - yes, the part - no, but sort of. After she emptied herself, she says this: before me there was a big desire, a very big pleasure, so I went all the way. That's called the fourth degree, or Keter. Maybe I'll go on a smaller pleasure. Let's say, that'll be phase three, or the degree of Hochma. And then maybe it'll be less of an issue. I can add a bit more in order to bestow - I'll do it. Why do that? What is it like? I have five meals before me, but I start eating the meat as much as I can in order to bestow. That's the only thing I'm doing. This is called that I'm choosing this to bestow, called Galgalta. I'm done. That's it. Now I see, well, I can't, but I have an ability to take a bit more than that. Fish. So, I'll try and bestow a bit with the fish to the landlord. According to that same depiction we did, we talked about that example. So, he takes the fish. How? If he was divided in those five parts, in the Rosh, in the Toch, and Sof, so now he takes less of a portion than before, meaning he has to lower his screen and not work with all the five parts, but only with four. So his screen, from the previous state, descends from a lower degree — from Keter to Hochma. And on this degree, from here to here, all in all, he has a Rosh, and he makes a calculation here: how much you can receive. And then he receives in order to bestow, till the Tabur of the next Partzuf. This is called the Guf. This Partzuf that was born after Galgalta is called AB. Afterwards, we'll learn why. It also received, let's say, 15% as opposed to Galgalta. 

Question (Petah Tikva Center): (23:00) The process is not clear. 

M. Laitman: Well, I can't stop now. If I stop now, it won't be ten lessons — it'll be thousands. I kind of explain what happened. 

Student: No, the last process. 

M. Laitman: The last process is that AB receives less than Galgalta. So it supposedly descends to a lower degree. If this is the Peh, so the Peh of AB is lower. I'll later draw it nicely. He also receives in order to bestow. And also there's a Bitush Panim Ohr Makif, a striking of the inner and external lights. And also it decides that it refines, just like in Galgalta. Then it decides — if Keter, meaning I couldn't work with the meat, and I can't eat the fish in order to bestow — maybe I'll try some salad. Then the screen descends again to a lower degree than before, and performs a coupling by striking; checks how much you can receive from that salad in an even lesser degree in order to bestow. Let's say 10% in order to bestow. Received. And again, there's a striking of the inner and external lights on the screen, and the screen refines again.

Student: Each one of those is a Partzuf? 

M. Laitman: Yeah, the first one is Galgalta, then AB, and the third part is called SAG. And he also refines from the same reason. So again, he thinks: maybe now I'll go on an even lesser degree. What's less than salad? Coffee. So, he calculates how much he can drink, what coffee, in order to bestow to the host. This will be the Rosh, this will be the Guf, and received in order to bestow, let's say 5%. Compared to the previous pleasures, again - Bitush Panim Ohr Makif, and refines, and also thinks: well, after this, all I'm left with — except for the coffee, let’s say water. A cup of water — I'll drink it with the host. Same process. Let's say, here there's two percent of pleasure, and here it ends. Why? Because the screen has reached the Tabur of the first Partzuf. This portion is called MA, and this one is called BON. All in all: four, three, two, one, root. The screen that was in Malchut of Ein Sof — the greatest one, on phase four — now refined, and refined, and refined, until zero. This action that we have now gone through is called the refining of the screen. All in all, the refining of the screen: the screen that received all its intensity, all its forces, from Malchut being filled — Malchut of Ein Sof — in the light, and it felt the Creator filling it, and then wanted to do the same action that gives him the intensity of the screen, to do as much as he can also in return towards the host. Everything we talked about — now this whole process used the screen, the same force from before, until it reached zero. 

Question (Petah Tikva Center): (27:29) From zero to the Tabur, basically?

M. Laitman: Yes, with no forces to bestow with. Now, all he can do is just stand still, stop himself, and not do anything. He still has no forces to draw anything from the host in order to bestow. Not water, not coffee, not anything. I can just stand there before you and remain in that way. I'm sorry, but I don't have any forces to resemble you, meaning to receive anything.

Question (Petah Tikva Center): (28:13) At that point, he meets the 20% that are full? 

M. Laitman: All these things remain. 

Student: According to the diagram, it seems like the screen now stands on the Tabur again. 

M. Laitman: This screen finished all the work. He got 15, 10, 5, 2%. It's considered we received, but there's still a lot more to receive. These five Partzufim that come out after the first restriction of Malchut of Ein Sof, those five portions that Malchut of Ein Sof after the restriction receives in order to bestow these five Partzufim are called the world of Adam Kadmon. That's its name. It has nothing to do with Adam. That's just its name, the world of Adam Kadmon. It's the first world that came out from Malchut of Ein Sof. These five Partzufim are the names. How? Again, we can call it root, one, two, three, four; or Keter, Hochma, Bina, ZA, and Malchut. Against that, we have the Partzufim: Galgalta, AB, SAG, MA, and BON. It's the same thing. There's no difference between them, and you can easily, in the wisdom of Kabbalah, replace these names for these. Instead of Hochma, I can say phase one. Now, so here we can speak about coarseness, meaning the desire. We'll talk about it soon. Now I'll draw it in a nicer way. Are you trying to draw it? No, you gave up already. Okay, I'll do it in a minute. Let's do it together, from the big wall. You need to draw it dozens of times until you start seeing the relation between things. Get used to drawing. So, the first Partzuf called Galgalta. From beginning to end, very long. This is its Rosh, Peh [mouth]. That's the Masach [screen], Tabur [navel], Sium [end]. Toch [interior] and Sof, also end. The light that is here, that light is called Ohr Pnimi, inner light. The light that comes from the outside on the screen is called Ohr Makif, surrounding light. That's it. It becomes refined up to the Peh and comes down, one degree. That degree below the Peh, less than Peh, is called Chazeh, chest. And here, in this place, it becomes the Peh of a different Partzuf, a new one. Its Rosh is from the Chazeh of Galgalta up to the Peh of Galgalta. That's the Rosh. And its Toch and Sof together are up to the Tabur of Galgalta. We can extend the Tabur of Galgalta all the way. Thus far, up to that point is its Guf. And that Partzuf is called AB. 

M. Laitman: (34:05) And in it, too, we have the clash of inner and surrounding, and it becomes refined. By the way, it also divides into five parts. And in it, too, there's a descent. And the Peh of the next Partzuf is in the Chazeh of Partzuf AB. And here, too, we have the Rosh of the Partzuf from the Chazeh of AB to the Peh of AB, just as it was with respect to Galgalta. In this Partzuf, too, we have — I'll draw the coupling by striking here — this Partzuf will be called SAG. And it also expands down to the Tabur, not below. Afterwards, we'll learn why. Its Guf — and it also becomes refined. It also — the screen descends. Then the screen descends to its Chazeh. And this is the Peh. The next Partzuf, and this is its Rosh, and this is the Guf. This Partzuf is called MA — it too becomes refined, and here, it comes down all the way to the Tabur. It's got only a Rosh. And this is called BON; it doesn't have a Guf. BON equals no Guf, no body. Each of them we can call Keter, Hochma, Bina, ZA, Malchut, or Galgalta, AB, SAG, MA, BON. And how much do these Partzufim fill Malchut of Ein Sof? This is Malchut of Ein Sof; the Guf of Galgalta is Malchut of Ein Sof, right? So they fill it — we will learn later exactly why and how — they fill it only from the beginning up to the Tabur, and all those vessels, this whole part of Malchut of Ein Sof, remains empty. In other words, the purpose of creation has not been reached. Malchut of Ein Sof cannot fill itself completely, only this.

Question (Petah Tikva Center): (37:24) The light also comes out from this? 

M. Laitman: The exit of the light is… 

Student: Like in the process, is there an entrance and exit in every one?

M. Laitman: We will learn it in a minute. You're asking correctly — just raise your hand. He's smart, he's clever. He doesn't look like that, but he is clever. What else does he want to ask? We have processes in each Partzuf. Let's take any Partzuf, it doesn't matter which. It's got a Rosh, it's got a Toch, and it's got a Sof, right? It's not good that it's down here — you don't see it? Okay, so I will do it here. The entry of the lights from the Peh down to the Tabur — what is this light called? Inner light. This inner light that enters, in itself, it is inner light. It is light, but the taste, the flavor it gives to the vessel, the pleasure it gives to the vessels is called Ta'amim — tastes, or flavors, tastes. The light that leaves the vessel and says: I don't want to be inside, because I don't have a sufficient screen, so I can stay this way — meaning, a light that feels the weakness of the vessel, these lights that exit the vessels are called Nekudot, dots; Nekudot, dots. Why are they called Nekudot? Because Malchut is called Nekuda, dot, black dot — Malchut of Ein Sof; black dot — that's what she's called. And here, they feel its limitation, how limited it is, how much she cannot, that she cannot receive anymore because of her darkness. So, that blackness that is in it, the inability to keep receiving within her is called black dot in the light; and then the departure of the lights because of the weakness of that black dot is called… because of it, Nekudot. The expansion of the light in the Partzuf is called Ta'amim; the departure of the light from the Partzuf is called Nekudot. Ta'amim, Nekudot. We said that each state remains as it was. In other words, instead of this Galgalta, the empty Galgalta, then Galgalta receives, then Galgalta becomes empty, right? When it is emptied of the lights, we can talk about any Partzuf we want, any state we want. It's as if we stop the film and say: we're talking about this, about this, about that. All those things exist simultaneously, but it's as if we can get in at each phase and look at it. So, Galgalta that is filled now inside, that stage is called Ta'amim. Ta'amim. Galgalta that is emptied is called — I don't know how to draw it — that is emptied, say that the lights exit from it, exit, right? So it is called Nekudot. And this is the first restriction. Afterwards, we have another Partzuf, where she is completely empty. Just as before the entry, like in the first restriction. But the difference is that she doesn't have lights. But what is the difference between… Let's say this is state one, two, three, four. Okay? So, in the first state, it was before the reception of the light. In the second - she receives light, in the second, she receives lights. In the third, she becomes emptied. And in four, she remains empty.

M. Laitman: (43:16) What's the difference between four and one? That here you still have records that remained — that there was light in it that came and filled it; and there was also light that departed from it. These two lights, of expansion and departure, left records, a memory of it. So, the record from the expansion of the light in it is called Tagin. And the record from the departure of the lights is called Otiot. Letters. Tagin is tags. Otiot is letters, or vessels, Kilim. And likewise, in each and every Partzuf. Let's say, SAG, in the middle. These lights that expand in it are called Ta'amim. When the lights depart from it, they're called Nekudot. The records that remain after everything is emptied, the records in it, are called Tagin [tags] — the Reshimot from the Ta'amim. And the records from the Nekudot are called Otiot. In other words, we have lights that expand — Ta'amim — and depart — Nekudot. The records, the Reshimot: records from Ta'amim are called Tagin; the records from Nekudot are called Otiot. So, when we have a letter like Aleph, Bet, or any letter — you know, according to the laws — you have a tag. Below it you have some sign, mark, together with all kinds of punctuation marks. These are all the signs. These are signs of spiritual objects over its entire state: who it is in itself, what is its nature, what light filled it — meaning, you can say what screen it had, what desire it had, to what extent it filled itself with screens, with lights, at what spiritual level it is, and how it is emptied and what remains of it. Ta'amim, Nekudot, Tagin, Otiot give us all the information about the spiritual object, the spiritual state. So, a letter, with all that is in it — the dots above and below — you have, on top, you have Cholam; inside, you have Shuruk; and Chirik below; or you have all kinds of, like, crowns, which are called tags, Tagin; Ta'amim, flavors, tastes, which we don't know. It's very concealed. In the Book of Torah, we don't quite know how to read them. We will learn about it. And the letters themselves. From here, we will go on and see how these letters, these Otiot, combine into words, what makes a word. This will come. In the meantime, we need to understand where this term, Ot [letter], comes from. A letter is a sign of the state of the spiritual object; what state it is in. From this, we can understand what a name means. Yes? Meaning, what degree of a soul — when a soul takes up a certain spiritual degree, so according to the spiritual degree, how much screens it has, how much inner and surrounding lights it has, what state it is in with them — this whole state builds our name. This is why they were called Moshe, Avraham, Yaakov, et cetera. This is why Yaakov changed the name. You change your name, you change your fortune, you change your place, et cetera. We will talk about that, too. This is basically what I wanted to say.