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

Daily Morning Lesson: September 7, 2025

Part 2: Recorded lesson - Oct 22, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #121. 

Reader: Item 121. The text is in the Arvut system, and also in The Writings of Baal HaSulam.

Again, The Preface to the Wisdom of Kabbalah, item 121. 

Reading: (00:03) Baal HaSulam. Preface to the Wisdom of Kabbalah # 121

121) Hence, in the new MA that emerged from the Metzach, there are two phases of Katnut and Gadlut, too, as in the world of Nekudim. The Katnut emerges first, according to the coarseness disclosed in the screen, which is the level of ZA of clothing,

M. Laitman: It's called the first degree of clothing. 

Reading: Baal HaSulam. Preface to the Wisdom of Kabbalah # 121

called HGT, and the level of Malchut of coarseness, called NHY, due to the three lines made on the level of Malchut. The right line is called Netzah, the left line is called Hod, and the middle line is called Yesod.  

M. Laitman: (00:51) What is happening to us here? Many terms at once. Item 125 is the biggest obstacle. Sorry, 121 is the biggest obstacle in studying the Pticha, the preface. So what happens? Let's look at it slowly, it's not a problem. It's just that many details are compressed into one item. 

We have parts of Galgalta, which we all know and understand. This Galgalta, everyone understands, right? So, we have a coupling in the Peh of Galgalta, down to Tabur of Galgalta, inner light spreads, and below Tabur, it's empty. What usually happens to us? There is Malchut, right? Galgalta, AB, SAG, there are the first nine, and Malchut. Malchut is everything. The first nine are qualities of the Creator. Malchut is the created being, the receiver. 

Between Malchut and the first nine, there must be a screen, and this is what happens to us. The Rosh, which calculates, and the expansion of Malchut is called the Guf, the body of the Partzuf. Clear, right? All this is called Rosh, head, and Malchut is called Guf, body.

Did I say something new? It's written that they should be new in your eyes. So, great. Advancing according to what's written. Each time, we don't understand. Very good. 

Now, this is the method that works in Akudim. What is Akudim? The first nine, as opposed to Malchut, and Malchut works opposite the first nine. How much can it work with the first nine? She can determine for herself five such states according to the five levels of Aviut. Four, three, two, one, zero, root. Galgalta, AB SAG, upper MA, upper BON, and that's it. There are no more Partzufim. This is called, all together, the world of Adam Kadmon, the world Akudim. 

Malchut doesn't deal more with the first nine through the Masach, and establishes herself with the Masach with a certain relation, which is called the Partzuf. This is what I'm like at that level of fourth of Aviut, with the screen of fourth of Aviut towards you. Likewise, in the degrees of three, two, one, root. Five degrees, five abilities, five possibilities. Malchut, dealing with the first nine, resembling them. She finished that. What does she do next? There's another possibility here. And before it emerges, we really don't know about it. 

There's a Partzuf here called SAG. It's called SAG. That SAG has three, two, expansion, where three is Hochma and two is Hasadim. And when that SAG becomes refined, with its refinement the three disappears and you have two of clothing and two of coarseness until it comes to two of clothing and one of coarseness. And that, too, is Bina. Bina is Hasadim. Hassadim, per se, only. They can come down and fill the NHY of Galgalta. Why should they do that? It's the nature of Bina to bestow. Here, she can bestow. Here, too, below, although it's empty, we have Hasadim. A different kind, but Hasadim.

(05:10) Why? Because Galgalta, what did she say? I don't want anything in these vessels, in these desires. I repel everything, reject everything. If I reject everything, what expands in me is the light of Hasadim. Remember, from the four phrases of direct light? So Hasadim here and Hasadim here are close to each other. And then, there is a connection between them. Out of the connection, when they bestow upon each other Hasadim, they also bestow upon each other records. Here, there are records of four over three. And here, records of two over two, which become two over one. Four over three is stronger than two over two. So, it makes a restriction here and comes to that place. 

So first, a coupling is done on the restricted two over one, which comes out as Katnut, smallness. And then on four over three, which is Gadlut, greatness. This is Katnut, and that is the breaking. There is still no connection between Bina and Malchut. Rather, here, there are two parts that use only Galgalta Eynaim, and this is called Katnut, smallness, or infancy. When they use all ten Sefirot, it's called Gadlut, greatness, or adulthood. It's the same first restriction. Before the first restriction in Gadlut. Very simple. 

What did we have in Katnut? It expanded only down to the Parsa. And in Gadlut, it expanded all the way down to the Sium. Sium means ending. or conclusion. It canceled the second restriction, but Bina and Malchut did not connect together. What happened through the breaking? From here, from the Peh of Abba ve Ima, there's the breaking. In the breaking, a connection of Bina and Malchut together. In all the various possibilities, the two of them connected. What does that bring us? It causes a completely different method of work of the created being opposite the Creator. Within the desires of the created being, qualities of the Creator penetrated through the breaking. The breaking is like a blast, because when two things cannot be inserted into one another, they are blasted. And through the blast, they break the desires of each of them to remain separate. 

We use it in technology, in physics, in all kinds of things. You have two metals that can't permeate one another. They don't mix. Water and oil. All those things, you have to break the power that holds the water separately, and the power in the oil that keeps it separate. Oil, right? It keeps it separate. That external shell that doesn't let it. And then they connect. So, breaking that force is called breaking. When you break it, the two of them connect. 

In many operations in technology, in building things, in merging of metals, we use the power of the blast, of the explosion, whose essence is to break the protective force of each material to maintain itself. The power of the ego. The power that separates between itself and others. And this is what happens in the breaking. We need to understand that the breaking is a positive thing. By this, we break Bina from being separate, and Malchut from being separate, and then they connect. In other words, the breaking is the breaking of the screens.

(09:38) There was a question there on the internet. After the breaking, when they broke, it went up to Rosh of SAG, the Metzach of Rosh of SAG. This is on the Rosh, the head of SAG. Metzach, the forehead of the Rosh of SAG is Bina of Keter of the Rosh of SAG. What comes there? The records. These records, all of them, are Bina and Malchut mixed together. 

Now, the coupling on them should be special. We've never had such mixture, the connection of two species that are completely contradictory by nature. How will you make them into something? One is the power of bestowal. One is the power of reception. Can they be together? In what kind of coupling can they be? What kind of connection? This is why, in order to use them, using them should bring a person into being completely like the Creator. If a person uses all of Bina that entered that penetrated Malchut, his material, his substance, he can build of himself the image of the Creator 100% in every single way. There will be no difference whatsoever. But how to do it? So, the power of Bina penetrating Malchut, what do you do next? In order to build out of this penetration into this, and into that, and into this, in thousands, and millions, and billions of pieces of desire, you need a special mechanism that makes the merging, the connection between them correctly. 

The mechanism in which these records, Bina and Malchut unite together correctly, not as it was in the world of Akkudim, where Malchut rejected and by that made himself similar to bestowal. No, here it is something completely different. Here we have two lines. This is the power of Malchut, now we have to distinguish them, and that's the power of Bina. We distinguish out of the mixture between them. That's another separate operation that precedes the correction. 

We have to distinguish between bestowal and reception, to distinguish between them. Who distinguishes? I. Who is me? The middle line between them that is born. It's something completely new that didn't exist before, because we had Bina before, we had Malchut before, but this didn't exist. What is the me? Me is exactly the quality that comes out of the scrutiny of Bina and Malchut that are mixed together and wants to distinguish between them and use them. 

So, the me first distinguishes shells separately and holiness separately out of the mixture in me. By what? By the light, the light of the Torah. I have something with which to sort out. When I sort it, that's it, I have shell, and I have holiness, and I'm in the middle. So, the holiness and the shell are the worlds of BYA, of holiness and impurity, and I am between them. And then, I can begin to connect them in the middle line where I am the connector. I am the builder of that structure called a soul. I take as much as I can from Malchut, desires, as much as I can from Bina, to be his intentions, and out of them, I build the “me,” the Partzuf that is called the middle line. And gradually it is built: Ibur, Yenika, Mochin, impregnation and suckling, and the Mochin that we learned. 

So here, there is a completely new thing. Not like in the world of Akudim, where Malchut rejects and separates herself, similar to the qualities of the Creator. You're there, I'm here, and I make myself similar to You. No. Here it doesn't happen this way. Because the created being that received within it, through the penetration into it the qualities of the Creator, it turns out not that there is a screen above the desire. In the middle line, we have, they're so mixed that there is no difference. You can't express it. It's called adhesion. You can't tell them apart. 

(15:43) That resemblance, that similarity, when Malchut makes herself similar to Keter, that similarity does not distinguish between things that are similar and work opposite each other. But they are so connected that that mixture of Bina in Malchut and Malchut in Bina leads to a state where there is no ability to distinguish them from one another. We don't have the words to talk about that state. And that's the goal. To reveal that state, that's not a thought, a word, action, pleasure, anything that's revealed, the created being cannot distinguish himself from the Creator. This is the great coupling that is as the purpose of creation. 

So, we need to see… what happens before the world of Atzilut is preparation before there is even a created being, and before a system that can engender the created being is revealed. That's a little bit about… it's like an introduction to the world of Atzilut. What happens in the world of Atzilut? The world of Atzilut emerges from the records of the world of Nekudim, the broken records. What can come out of a broken record? Either. We also need to understand the broken records. 

For example, the world of Nekudim, this is all Tabur, and that's a Sium, the end, conclusion. What is above Tabur, we don't…is not important to us. These are vessels that serve it. What happend to us in the world of Nekudim? We had Keter, Abba ve Ima, ZON, that's the Parsa, Chaze of ZON, Keter, Chaze is chest. Keter and Abba ve Ima only returned from Gadlut to Katnut, Katnut and Katnut, smallness. Keter returned to Katnut, Abba ve Ima were blemished. Because they caused the shattering, and ZON broke, all of them. What should we do if we need to build the world of Atzilut that will function like the world of Nekudim but will bring everything to the end of correction? 

So, we need to build all the Katnut of the world of Atzilut in such a way that if it passes from Katnut to Gadlut, it detects where there was a breaking, and it does not let it happen again. But on the contrary, will correct it. So, instead of Keter, we have a Partzuf in Katnut. First comes one over root, second restriction. This is called Ubar, embryo. Atik, the upper half of Keter. Then after Atik, Arich Anpin emerges, the bottom half of Keter. Why? 

We learned that in the world of Nikudim, that there is an upper part and lower part of Keter during the Katnut. The bottom part of Keter is in Abba, right? So, Keter of Nikudim was divided into two Partzufim in the world of Atzilut. Aba ve Ima in the world of Nikudim, we also learned that they had Katnut, which in Atzilut is called upper Abba ve Ima, and in Gadlut, it's called Yeshsut, the bottom half. GE, AHAP, GE, AHAP. In Abba ve Ima of Nikudim, there was a blemish. They caused a breaking. They miscalculated. So, all those calculations in the world of Atzilut, we have to take them into account. 

That, first of all, even from Atik and Arich Anpin, no light of Hochma will come to Abba ve Ima, because they might miscalculate again, like they were mistaken in the world of Nikudim. If there was a mistake here in the world of Nikudim, then here in the world of Atzilut, here there's already a system, what should I call it, a guarding system, a safety system, a fail-safe system at a higher level. 

This is what we study in the study of the Tan Sefirot , that Arich Anpin guards, makes sure that Hochma is never revealed below it, Hochma of direct light from above downward, impossible. To be continued.

Reader: We will head to learning between friends, and before that, we'll sing a song together.

Song: (22:23)