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

Part 3: Daily Morning Lesson. July 15, 2025

Preface to the wisdom of Kabbalah we are in item 53.

Reading: (00:10) Baal HaSulam. Preface to the Wisdom of Kabbalah.#53

53) And now we shall explain the order of the clothing of the Partzufim Galgalta, AB, and SAG of AK on each other. Know that each lower one emerges from the screen of the Guf of the upper one, once it has been refined and has equalized its form with the Malchut and the screen at the Rosh.

M. Laitman: Meaning, the lower one is born from the screen of the Rosh of the upper one. The upper and the screen of his Rosh make a calculation for himself, but for the lower one, he makes a calculation upon the screen of the Guf. The difference between the screen of the Rosh and the screen of the Guf is like the difference between the Emanator and the emanated.

Reading: (01:04) Baal HaSulam. Preface to the Wisdom of Kabbalah.#53

This is so because then it is incorporated in the screen at the Rosh, in the coupling by striking in it. And once it undergoes the coupling by striking in the two records—coarseness and clothing—that remain in the screen of the Guf, its coarseness is recognized as coarseness of the Guf. Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf of AK, descends, and clothes its Guf, meaning at her root, since she is from the screen of the Guf.

M. Laitman: The screen of the Guf cannot perform any restriction. Then if they both connect together they can make a decision how and in what way to continue. Hence they descend to the degree of Hazeh according to the records-Reshimot, that are disclosed here four, three. And here they act. It turns out that in the ascent from below upwards of the screen as it’s incorporated the screen of Guf included in the screen of the Rosh as the leader of the development when it’s integrated in the screen of the Rosh, the screen of the Rosh bleeds the development of the calculations and lowers in his quality and descends thinking to the degree of the screen of the Guf can grasp it and then a new coupling is done here. Meaning the Partzuf which is born from the upper one is a result of two screens, two calculations and two conditions that are in the upper one. Well in Galgalta we’re not talking all together. It’s the first Partzuf there. Everything is still half concealed in Ein Sof. Every lower Partzuf which emerges from the Upper one, is a result of the Guf of the Upper one, meaning from His action. And the difference is that by this the Upper one towards the lower one is as a created being towards the Creator.

Reading: (03:57) Baal HaSulam. Preface to the Wisdom of Kabbalah.#53

Indeed, the screen with the coupling Malchut of the new Partzuf had to descend to the place of Tabur of the first Partzuf, since the screen of the Guf with the ending Malchut of the first Partzuf begins there. Also, the root of the new Partzuf and its grip are there.

M. Laitman: Meaning here, in the place of the beating and surrounding light, beating. And place of Tabur where needs to be the beginning for the new Partzuf, meaning the new Partzuf seemingly should’ve began from here and downwards. If the previous Partzuf ends in the Tabur. Then the next Partzuf after it should expand downwards. Correct? And like that each Partzuf from above and after is only the lower one. And actually it turns out that according to the order of degrees, yes. From Galgala it goes to AB. AB ends. SAG starts, until the upper one completely emerges we don’t have records or preparation for the lower one. But why when the lower one emerges, why does it rise above it’s root and cloth upon the lower one in a place that’s not worthy for it.

Reading: (03:57) Baal HaSulam. Preface to the Wisdom of Kabbalah.#53

Yet, the last phase of coarseness has been eliminated from the screen by the clash of inner light and surrounding light (see Item 40), and only the coarseness of phase three remained in the screen. This phase three of coarseness is called Chazeh [chest]. Hence, the screen and the coupling Malchut of the new Partzuf have no grip and root in the Tabur of the upper one, but only in its Chazeh, where it is attached like a branch to its root.

M. Laitman: Why? Because again, here is four in the Tabur. There was the beating, there was the decision to be refined; to be rid of the whole degree of coarseness. Because there’s nothing you can do. What remains? Degree three of coarseness. Degree three of coarseness is called Chazeh. You could say, well, what do you mean Chazeh? Chazeh is closer to the Peh maybe? Yes, Chazeh is Alef. From all the degrees of coarseness: Root, one, two, three, four, Chase is one and not three. Maybe there's an inverse relationship between the lights and the vessels. Secondly when we talk about the Chazeh as a special unique discernment, we have the division of the Partzuf where every Parzuf is called Tiffreret and the middle third; it’s middle third is called the Chazeh. I’m sorry the upper third is called the Chazeh, its middle third Tabur, the lower third Yesod or Rechem (Womb). Yes? and all of this Tifferet. Here is Rosh and here is Raglim (the feet). Tifferet is the Guf the body. Therefore he also says about this that the Chazeh is above Tabur. Next!

Reading: (08:07) Baal HaSulam. Preface to the Wisdom of Kabbalah.#54

54) Hence, the screen of the new Partzuf descends to the place of the Chazeh of the first Partzuf, where it elicits ten Sefirot of the Rosh from it and above it through a coupling by striking with the upper light, up to the Peh of the upper one, which is the Malchut of the Rosh of the first Partzuf. But the lower one cannot clothe the ten Sefirot of the Rosh of the upper Partzuf at all, since it is considered merely the screen of the Guf of the upper one. Subsequently, it elicits ten Sefirot from above downward, called “the ten Sefirot of the Guf” at the Toch and the Sof of the lower one.

M. Laitman: Here Baal HaSulam is giving us pictures on a certain page here. You can see that there are all kinds of questions you might not be able to explain them all because there also aren’t precise explanations from him about them. There are many questions about these images and as Rabash would explain, additional questions remain. But it's possible to already see in the Ilan what he already says.

Question (Petah Tikva Center): (09:43) I didn't understand the difference between the screens. The Masach of Peh and the Masach of Guf.

M. Laitman: The screen of the Peh is the screen of the emanator, the screen of Guf or the Toch are the screen of the emanate. It’s like the potential and practice. And the screen that does thoughts is in connection in coupling with the Creator and that’s the screen of Rosh and the Peh of the Rosh and the screen of the Guf the body is the executioner the doer its a screen that's in the desires as an action where in itself there’s no thought. There's no scrutiny, there's no correction but rather only as being connected to the Rosh and performing the actions of the Rosh. It's not that it has some effort in it or decision and contemplation, a free choice, that is not here. It's all in the Rosh. Everything is clarified in the thought and the screen of the Guf is just an action and result but the lower one which emerges from the screen of the Guf of the upper one can not emerge because the screen of the upper one is in action although an action in order to bestow is in connection. Therefore the screen of the Guf of the upper one rises to the screen of the Peh Rosh of the upper one is is integrated with it and is integrated with the upper light that is standing above the screen of the Peh of the Upper and fills the purpose of creation there and Ein Sof, the Creator what you want and what He demands and also feels himself where he comes from this point of weakness why he was refined with the reason for the beating etc. Accordingly it is ready to make a new calculation as the common work between the screen of the Rosh and the screen of the Guf and therefore in the descent of the Peh of the Peh of the upper one to Chazeh where from which it builds and begets the next Partzuf there’s the work of the two screens in collaboration where the screen of the Rosh works with the screen of the Guf. There are many let’s say it can philosophise a lot, there’s a lot of depth here about how bu this intentions, goals, and of the Creator with the created being are mingled but to our point for the time being it’s enough that this screen is included in all the details in the upper one from the side of the thought of creation as the screen of the Rosh upon it’s implementation which was done and is becoming experienced with the records now from the screen of the Guf. Hence this common screen can descend from the place of the Peh of the Rosh to the place where its determined according to the records and from there it builds the next Partzuf. You could say that the Creator clothes the created being the light of Ein Sof clothes Galgalta and begets AB. That AB see that the Creator in the clothing of Galgalta. And for it it’s Ein Sof. Well.

Reading: (14:17) Baal HaSulam. Preface to the Wisdom of Kabbalah.#54

Their place is only from the Chazeh of the upper Partzuf down to its Tabur, since from the Tabur down is the place of the ten Sefirot of the Sium of the upper one, which is phase four. The lower one has no grip of the last phase of the upper one since it loses it during its refinement (see Item 40). For this reason, that lower Partzuf, called Partzuf Hochma of AK, or Partzuf AB of AK, must end above the Tabur of the first Partzuf of AK.

M. Laitman: Signs actually. Certainly in spirituality there is in here all kinds of images, pictures, it’s even like in corporeality, we learn about some magnetic fields and electronics, electrostatic fields but we’re talking about the relationships between the will to receive with it’s intention to resemble the bestower, the Creator, and how his actions are extended and, with what connection these actions are with one another. So in a kind of a deceptive way we can draw it this way. This explains what’s the relationship between the qualities and forces. No more than that. It’s not that these appear this way or these qualities appear that way where as AB can not lower itself below Tabur of Galgalta because that’s where the desires are great. AB can not work with those desires therefore the sign is that he cannot descend below Tabur of Galgalta. It cannot go above the Tabur of Chazeh of Galgalta. That’s where coarseness for in order to bestow works and it has no connection with that. it cannot be. It clothes only from Chazeh to the Tabur in it’s Rosh Toch Sof from Peh to the Chazeh Rosh, and Chazeh to Tabur it’s Toch and Sof of AB. He doesnt define precisely where the Toch and Sof are, Where they end and why? Because the Toch ends at some place and then when it’s refined the Sof works from below upwards and thats in truth in each and every desire. The Rosh begins precisely where it is towards the upper one. Because it loses the degree of coarsness of the Upper one towards the Upper. The Toch and Sof are not measured according to it’s vessels and if we can see where it is here? Where the Tabur is of AB in relation to Galgalta? How could they say the Tabur is an inner division within AB. How is it relative Galgata it’s kind of a completely different dimension. Vessels of Galgalta are for of coarseness and AB is in a completely different way and three of coarseness there divided in different ways different slice, therefore we can’t there are things that we can say in spirituality. This called this or that. Equalizes with this or that. and there are things that we’re not capable because of AB taking the vessels four and three of coarseness and makes a complete Partzuf and a complete HaVaYah where divides the four phases of coarseness and then it enters something completely different than those vessels in that relation to it’s division is equal to Galgalta. We can say that two Sefirot of AB equals 0.8 Sefirot of Galgalta let’s say. Because it’s completely qualitatively different and that’s why there’s things that’s impossible to compare because they’re different. Like an animal and Vegetation. So there’s things that there is something that’s common, and there things that are impossible to compare. Therefore, it shows us here in the Ilan, he shows us the picture the second expansion of AB of Hochma of AB from Peh which expands until Chazeh, that’s the Rosh of AG. direct light and reflected light and the screen of Kli of Malchut of Rosh and then from Peh it expands through Toch and its Toch is the Ten Sefirot of Toch as it’s Sefira of Bina, Hesed, Gevurah, the upper second third of Tifferet, Chazeh as you see how he divides it and second two third if Tifferet, Netzach, Hod, Yesod and Malchut. That’s how he divides theAb and it’s Tabur, and Ten Sefirot of Sof. And Sium Raglim until Tabur of Galgalta. and Also Galgalta the way she divides towards AB: Keter, Hochma, Bina, Hesed, Gevurah (Upper third of Tifferet), This happens until the Chazeh (That’s how he calls it) and the second two thirds of Tifferet and the rest of the Sefirot are build over the Chazeh. So already now he’s dividing the Guf of the Partzuf to three parts. The upper third, the middle third and the lower third if the Tifferet and this division is actually still it does not belong belong precisely to the first restriction but already from the second restriction there’s an association with it where we’re already half from the names. Just like all of our names are from Atzilut to AK. So also these divisions are taking from there as well.

Question (Petah Tikva Center): (20:53) The screen of the Guf that became refined is it possible to learn something let’s say, about the Rosh of the upper Partzuf and about what is below the Tabur of the tenth. I’m asking he writes that the lower Partzuf has no…?

M. Laitman: The moment the Upper one made the calculation and in it’s calculation it performs an action according to the action if they are in the action of the Upper one they can somewhat depict the Rosh it is from your actions that we know you. But one clothes the action of the Upper one like the lower one and can only somewhat depict the action of the Upper only. The action, not the thought because it clothes the body of the Upper one it can never achieve or attain the thoughts of the upper one it’s impossible. That is concealed. That’s the secret for him. He deosnt have the vessels for that understands whatever he can’t he doesn’t have the vessels. What vessel does he have? He has vessels upon his screens, his desires and the difference between Galgalta and AB is like the difference between a beast and an Adam. Where Galgalta is let’s say an Adam and AB is a beast, the animal. Can you even see a person that is walking wondering between the cow and doing with them whatever he wants and they depend on him and just have one concern: To eat, and the person has a million and one things in the world and feels himself as an owner upon them and what he has towards this cows even though in relation to them how does he relate? He has no connection to them except for from above to give them food he use their meat, maybe they’re sick he has to care for them. Everything from above from his degree, there’s no such connection of relation on the same degree. Sometimes a person goes down and lowers himself from his natural thing and relates to an animal like a puppy or a cat and begins to become some kind of you know common emotion, but that’s under the condition that he lowers himself completely awoken within him such discernment. But when this dog or cat to understand the person they can understand that he is a good mood or bad towards them. Accordingly they feel it, no more than that. His thoughts, from where would he feel good or bad? From what? Did someone say to him something bad so he has a bad mood. So the dog can feel that his owner has a bad mood. That there are no such vessels. Hence it is from your actions we know you is under the condition that you’re included in the action of the Creator. And repeat them restore them we act on them and then you move from the Guf to the Rosh from below upwards and gradually you climb upon this. But when you just clothe the Upper one don’t yet enter Him and work like Him. Yes? Then you can not attain a thing. That’s why Kabbalists are very cautious about saying that they interpret the greater ones from them or understand the great ones because thats… How can you? according to my understanding its like that. Tomorrow we’ll know. The mind will be different. The feelings, sensations, emotions. thought, everything and I’ll feel differently. And a kabbalist when he writes he writes in his degree which towards me it’s Ein Sof. To me, as his small one, everything he discloses to me is Ein Sof, its incomprehensible.

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