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

Daily Morning Lesson: September 4, 2025

Part 2: Recorded lesson - Oct 18, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #116

Reader: We are reading the “Preface to the Wisdom of Kabbalah,” item 116.

Reading: (00:14) Baal HaSulam. Preface to the Wisdom of Kabbalah # 116. 

116) Thus you see that the first three Partzufim, Galgalta, AB, and SAG of AK are considered as only one world, the world of AK, which emerged in the first restriction. But the fourth Partzuf of AK, where the second restriction occurred, became a world in and of itself, due to the doubling that occurred in the screen of Nekudot of SAG in its descent from the Tabur of AK.

M. Laitman: Meaning, the world of Adam Kadmon was built completely from Malchut, from the first restriction which became restricted and it started receiving in order to bestow via the screen that got created in it. Then, after the restriction and the reception of the light in order to bestow in the Partzufim of Galgalta AB, SAG, MA, BON, they are actually, all in all, they built for us this world, this Adam Kadmon, the world of Adam Kadmon. Malchut of the first restriction then starts working together with the restriction, together with the screen in order to bestow, in receiving in order to bestow. It was made this restriction; it doesn't receive for itself, with the screen and with reflected light which is the intention in order to receive only in order to bestow. Then the restriction doesn't stop it from its action and then it receives in order to bestow. That same Malchut, that Malchut used all of its forces and it cannot continue receiving in order to bestow. And the world of Adam Kadmon finished, and then it received the ability to connect two forces, Malchut and Bina, to continue in them. Some forces in order to bestow and since that tendency of Malchut of Ein Sof, after the restriction, how much can it do in order to bestow? Then that same thought, that same decision in Ein Sof started acting and therefore the Nekudot of SAG which are the qualities of Bina descend below Tabur to the Malchut. Then, they connect together because they have the same light of Hassadim and then the closeness of the light to the Partzufim. Even though the Partzufim are different from Nekudot of SAG but, in any case, when the light is in the Partzuf, so then they don't see the Partzuf, they don't feel the Partzuf with the light in those two Partzufim when they're similar and then they're close to each other, according to the action and what they have. Then they connect these two Partzufim of Nekudot of SAG and Malchut which is in the NHY of AK, together, and then another Malchut comes, a Malchut which is connected to Bina. That Malchut already starts acting, therefore, the fourth Partzuf after Galgalta AB SAG which comes out in connection to Nekudot of SAG in the NHY of Galgalta, that Partzuf is already something of another world because it's Malchut. It's not a Malchut of the first restriction, the usual one, but it's a Malchut that connected with Bina. It's a desire of a new kind, a collective desire, a more sophisticated desire. Therefore, there are different results, different phenomena. One time Malchut is concealed and Bina becomes revealed and then there is a Zivug, a coupling, on the quality of the Bina which is in the Partzuf which is called Katnut of the Partzuf and, afterward, Bina becomes concealed and Malchut becomes revealed and upon it there is a coupling and then in the Partzuf comes an addition called Gadlut. From that state onward, all the Partzufim come out only from the Partzuf of Bina of Malchut and therefore there is always, in them, these changes of Katnut, Gadlut, and then more and more and more details but they are all, all these details are in these styles and kinds of connection of Bina and Malchut which is in its foundation in the Partzuf. Therefore, there are all kinds of degrees in the Partzuf in different states where the connection between Bina and Malchut gives birth to all kinds of possibilities of connection between them, in quality, in quantity, and in many cases, quality. Then we start talking about thousands of forms of Partzufim that they go through many, many states. We too, in our lives, even though we're not in the qualities of Bina and Malchut, or where they're collaborating but as a result of them, we have at every moment a new state and no moment is similar to its adjacent one. Because the connection of the incorporation of Bina and Malchut, Malchut and Bina, are really states that have infinite possibilities. Therefore, everything comes from there, meaning the fourth Partzuf that comes out for us from the first restriction, is already a Partzuf within a new Malchut and therefore, it is called a new world. World is Malchut; it is called world and if the Malchut which is in its fundamental form changes, so, then it is called that a new world comes. We shouldn't remain in the definitions of what we're usually used to, of the world, that there is something in it and a person in it, but the states of Malchut. If they are changing in their foundation, they are called world or worlds. 

Reading: (07:08) Baal HaSulam. Preface to the Wisdom of Kabbalah # 116. 

This is because it was doubled by the coarseness of phase four in the form of the bottom Hey in the Eynaim (see Item 63). 

M. Laitman: Meaning the bottom Hey rises to the Eynaim, and then the Malchut is incorporated in Bina and then it becomes restricted with the vessels that become used, even though Bina becomes used with the vessels that filled someone but Malchut that rises to Bina, it stops the Bina from that action because it itself cannot receive from Bina, what Bina can give to her. Meaning, the incorporation of Bina with Malchut allows Bina to know what Malchut wants from it, how much it is possible to work in order to bestow, in practice. Bina wants to bestow, in potential, all of itself, one hundred percent. It has the vessel which is as Malchut of Ein Sof, she has light as the light of Ein Sof, but now, when Bina starts working in connection with Malchut and we're speaking about this connection, that the lower one needs to determine what it needs to receive from the upper one, so then Bina activates its vessels only according to Malchut's demand which incorporates in it. Meaning, there is here, this opposite connection, this feedback, right? That there is Bina and here there is Keter and Hochma, where they, all in all, bring Bina the vessels and lights and Bina has here this infinite desire, desire and light that are infinite, Ein Sof which wants to give through Zeir Anpin to Malchut. However, in order for this action to be on Malchut's behalf, on the lower one's behalf, according to the calculation, according to Malchut's choice, so here there is this incorporation of Malchut in Bina, where Malchut determines, now in Bina, the extent to which Bina will activate her desire of reception and her light of Malchut in her in order to give it to Malchut. How can Malchut know the extent to which it can activate Bina? The incorporation of Malchut in Zeir Anpin helps Malchut know that because Zeir Anpin is an outcome of Bina where Bina gives an example here how it is possible to include the vessels of reception and bestowal, Keter and Hochma together. And Bina gives this example, no, Zeir Anpin gives this example to Malchut of how Malchut can appear, how it can incorporate in Bina and receive in order to bestow, receive that from her. Zeir Anpin is called HaKadosh Baruch Hu, the Creator, this example of bestowal and, according to that example, Malchut starts working and thus it has free choice and, in that, it activates Bina by itself. Bina just has this potential desire and light but, then that Malchut activates Bina and Bina in return acts towards Malchut, until Malchut receives all of its desire that becomes revealed with all of its light so, by doing so, Malchut becomes, as we say, Malchut of Ohr Yashar, of the direct light, becomes the Keter of Ohr Hoser, the Keter of the reflected light. It reaches the degree of the Creator, because it builds that state. In Bina, there is that point, that meeting point between the Creator and created being, where on the behalf of the Creator, bestowal becomes revealed in Bina, and something of the created being becomes revealed in bestowal in the created being. And thus, there is this possibility, where they both become equal, and accordingly, Malchut can become similar to Keter. Accordingly, become adhered with the Creator. 

Question (Petah Tikva): (12:41) Where is the independence of the Malchut? 

M. Laitman: I didn't draw all the conditions here. You cannot say about the independence, but you can say the connection between Bina and Malchut, that Malchut will have Malchut and Bina, and Bina in here will have Bina and Malchut. These connections help the created being start controlling the upper system, and then they can show that it comes to that same thought, that same calculation, that same act as the Creator. That is called the system of worlds, where on behalf of the Creator there is, on behalf of the source, we have the system of the filters, the concealments, where they conceal the Creator from the created being. And on behalf of the created being, there is this opposite work, where all these concealments the created being acquires upon itself, and works in bestowal, in concealing its own desire to receive. And then in such a way, it itself builds worlds from below upward, against the worlds that, against the concealments that are from above downward. It turns into being this concealing screen to a revealing screen on behalf of the created being. Meaning, on behalf of the Creator, it conceals the lights in the system of worlds. 

We have concealments, and on behalf of the created being, then on behalf of the Creator, there is concealment. Concealment upon the light. And on behalf of the created being, the concealment on the desire for itself. One concealment against another concealment positions the created being as the Creator. It builds that same system of concealment, it reveals the Creator to the extent that it can cover itself. And that is actually the work of each and every one. Here, there are five worlds of concealing the light, and here, there are five worlds of building the screen, meaning concealing the desire for itself, for oneself. Well, we'll continue a bit.

Reading: (15:19) Baal HaSulam. Preface to the Wisdom of Kabbalah # 116. 

During the Gadlut, phase four returned to its place at the Peh and elicited the level of Keter (see Item 84), and this level was equal to the first Partzuf of AK. After it expanded into Rosh, Toch, Sof in Taamim and Nekudot, a second Partzuf emerged on it, at the level of Hochma, called YESHSUT, which is similar to the second Partzuf of AK, called AB of AK. Following its expansion into Taamim and Nekudot, a third Partzuf emerged, called MA of Nekudim (see Item 111), which is similar to the third Partzuf of AK. 

M. Laitman: (16:08) Partzuf of Galgalta, AB, SAG, and the Nekudot of SAG that expanded below, they connected with NHY of Galgalta, and then they became restricted in the second restriction. And they became refined. And then from the Peh of Rosh of SAG, the Zivug, the coupling rose to the Nikvey Eynaim of the Rosh of SAG, and then when there is a Zivug here, a coupling here on the Reshimot Bet Aleph, that are restricted. So then from that Zivug, from that coupling, there was this expansion in the place where it is possible below the Tabur, until the place where it is possible, called the Parsa. The world of Nekudim in Katnut, Keter, AVI, ZON, all of them in GE. And then that Partzuf is called world, as we said. Why? Because here there is a connection between Bina and Malchut. The Malchut, the foundation of the Partzuf, is a completely different foundation. It's not like the Partzufim of Adam Kadmon. It is a different species altogether. What is unique about this connection? That the upper one works according to the request of the lower one. From the lower one here, from the Izdakechut [the refinement] of this Partzuf, MAN rose, a request to build again the Partzuf below. 

What is the difference? Why, when Galgalta became refined to AB, or AB to SAG, why then were the Reshimot that rose from one Partzuf to the other, why are they not called MAN? Because there was no Partzuf AB. Galgalta became refined. There was Galgalta, it became refined. Galgalta, instead of doing a Zivug on Dalet Dalet, made a Zivug on Dalet Gimel, and became the Partzuf AB. Those Reshimot that remained after Partzuf AB, built Partzuf SAG, built Partzuf MA, built Partzuf BON. It's first and foremost the expansion of that first Malchut. And then Malchut, with those screens, went and created for itself more and more such states. Whereas here, there are two Partzufim. There is the upper Partzuf, that is called SAG, and the lower Partzuf, that's called NHY of AK. When NHY of AK gave the Reshimot Dalet Gimel to the Partzuf Nekudot of SAG, and then the Nekudot of SAG accordingly started working. If we did not have this Reshimot from Behina Dalet that ended the Nekudot of SAG, so then it would have all finished. Nekudot of SAG bestowed Hassadim to NHY of Galgalta, and that's it, they filled those Hassadim. But from that connection, where it became revealed this new deficiency in Nekudot of SAG, that new deficiency that came from below in the Nekudot of SAG, that's already a new reality, a connection between Malchut and Bina, a new deficiency.

(20:21) The main thing is the deficiency. When it came to the Rosh of SAG, it's a deficiency of something foreign. We never had such a thing. And then this deficiency of this foreign one can only become absorbed in Bina, only in the Rosh of SAG. Because Bina is ready from its kind of creation, from the four phases of the direct light, it's ready to care for its following Partzufim. Like, we know that there is Bina, Bina is with light of Hochma, and then you have Hochma, and then clean Bina, and then you have the ZAT of Bina where it starts bestowing in practice. Bina incorporates or includes in itself these three parts. First, it has the light of Hochma, with the vessels of reception, which it fills, and upon them it builds itself, where it does not want the vessels of reception, it does not want the light of Hochma, and therefore, it presents itself as the vessels of bestowal and the light of Hassadim. And that is already the second part of Bina, the clean Bina. And afterward, in that it only wants to bestow, so then the desire needs to become executed, and so Bina starts from the desire it had in Hochma and from the light it had in Hochma to build its ZAT. So, we have the desire to receive with the light of Hochma before Bina, and we have the will to receive after Bina. And that's a huge difference. Let's hope, we go through that transition through Bina.

That is the revival of the dead for us, that we first come to Bina, and then afterward we start living those vessels of reception, and we start using them in order to bestow. That's what happens in Bina. And then, therefore, MAN, the deficiency that rises to Bina, it rises really to the ZAT of Bina, and it necessitates Bina, which then becomes as Ima, mother, to incorporate and to connect with a part of Bina called Abba, father, together, in order to give the created being what it asks for. So, it turns out here for us that those four phases of direct light start now becoming realized, and what they had there potentially, now they start in them, it starts appearing in them in practice all the forces, all of their qualities, and then they start moving into execution. And Bina, from Rosh of SAG, happily, because that's its inner essence, it starts now working and supplying these Reshimot, the records that come to it, in MAN. MAN is always a request from the lower one to the upper one. There are two Partzufim, because first, it wasn't that way, you know, there was the rise of the Reshimot from Peh, or from Galgalta, it was not called MAN, they have to come from the lower ones.

Reading: (24:27) Baal HaSulam. Preface to the Wisdom of Kabbalah # 116. 

Thus, everything that existed in the world of AK emerged here in the world of Nekudim, 

M. Laitman: After there was a coupling on Bet Alef, the restricted Bet Alef, so then the Gimel came out on the Zivug of Galgalta, and then upon that there is also the Zivug. In order to supply that Zivug, so Rosh of SAG put a Zivug at its Peh, and then from that came this new Partzuf, which expands until the Sium, the end, meaning out of all of the Aviut, the coarseness of Malchut of VAK, Dalet Gimel. And that Partzuf that expands, it has here, again, Rosh of Keter, which already has ten Sefirot, not Galgalta Eynaim, AVI, and Ten Sefirot, and ZON, which expands below the Parsa, in its own ten Sefirot. And that expansion is exactly similar to Partzuf AB. There are always questions about that. Why Partzuf AB? Because Partzuf AB became refined, and then the Reshimot remained there of NHY the Galgalta, Dalet Gimel, even though there is a refinement in practice of Dalet Gimel, from Dalet Dalet to Dalet Gimel above the Tabur, but there it was in practice receiving an order to bestow. And here below the Tabur to the Sium, in practice, there is not reception in order to bestow. So, also here, these vessels became refined, because they were in opposition, they were in this Bitush Pnim Ohr Makif, clashing of the inner and surrounding. The Bitush Pnim Ohr Makif are precisely on the vessels and lights, not above the Tabur but below the Tabur because the surrounding light comes, that needs to fill the vessels below the Tabur, and it wants to enter into these vessels that are below the Tabur, which is made for them. So, the struggle is on below the Tabur, that is the Bitush Pnim Ohr Makif, the clashing of the inner and surrounding. When that one came from above until the Tabur, so it wanted to play this game in connection with Tabur, but the reason and all the work is below the Tabur. So, below the Tabur, we have Dalet Gimel, that's what remains there, and also a refinement was made. Only that Dalet Gimel have a different style of work. They have a work in rejection, not in receiving in order to bestow, and the refinement of the screen in order to receive in order to bestow. But in refining, in order to work against the light that clashes against the screen, in that there is this additional precision. But that doesn't matter, from one thing to the next, this Zivug was made on Dalet Gimel of the Rosh of SAG, and we say that the first Partzuf for us is similar to AB, it is like AB. After it became refined, so then the next Partzuf came along, where in it the expansion was also in those same discernments of Keter, in the ten Sefirot, and instead of AVI, the Rosh is called Yeshsut, and ZON in their ten Sefirot,  which is as SAG, it's similar to SAG. And in that, these Partzufim  realized all the screen that they had in order to receive in order to bestow, as an outcome of Bina, which requested from it to implement the Malchut. It turns out for us that we have another Rosh called Daat, Keter, and Daat, and in that, this series of Partzufim ends. Let us hear what he says.

Reader: Again, 

Reading: (28:57) Baal HaSulam. Preface to the Wisdom of Kabbalah # 116. 

Thus, everything that existed in the world of AK emerged here in the world of Nekudim, that is, three Partzufim one below the other. Each of which contains Taamim and Nekudot and all their instances, like the three Partzufim Galgalta, AB, SAG of AK in the world of AK. For this reason, the world of Nekudim is regarded as an imprint of the world of AK, and because of it, it is considered a complete world in and of itself. (The reason why the three Partzufim of Nekudim are not called Galgalta, AB, SAG, but rather AB, SAG, MA, is that the coarseness of phase four that connected to the screen of SAG is incomplete due to the refinement that occurred in the first Partzuf of AK. This is why they descended into being AB, SAG, and MA.) 

M. Laitman: That's clear, right? We spoke about that. Please, let's move on. Are there any questions? No.

We already went through this material enough.

Question (Petah Tikva): (30:21) World, Olam, is it not supposed to be five Partzufim?

M. Laitman: I don't want to confuse you, but there are five degrees here of refinement, even though we're learning about two and a half Partzufim, right? Two in Gadlut, and one who came out with a Rosh without Guf. That is one thing. The other thing is that our world is called the implementation of the new Malchut. Not that there is a big Malchut, and then a small Malchut, and a smaller and smaller one in the same style of HaVaYaH. But here, there is this completely new Malchut. In principle, in its foundation, it's the connection of Malchut with Bina, and only in this incorporation, this combination, they start working. So, in that way, as much as it starts and ends, and there are discernments between them in their implementation, that is called world. So, these two Partzufim, two and a half, five, it doesn't matter. Malchut of Ein Sof, as much as it had new phenomena, nuance, not in the degrees of coarseness but in its quality, and that it implemented them, all those ones in different qualities. So in that it creates the words for itself. Why do we say five worlds? Because in each world, you have Malchut that works in a completely different style against Keter, Hochma, Bina, Zeir Anpin, Malchut. We have AK, Atzilut, Beria, Yetzira, Assiya, which are not similar at all, not according to vessel, not according to lights. You could say that they're like different colors, as he depicts there, or a different nature, in short. That we have, we all in all, we count five Partzufim, five Sefirot, five worlds, 125 degrees, that is quantitative. And really, that exists. If we're speaking here about, not about the relationship between the world of Nekudim and the world of Adam Kadmon but about the world of Nekudim in and of itself, we find here five Partzufim. And in each and every one of them, there are five Sefirot, and there is a world in and of itself. But we, from the beginning, measure this world according to the world of AK. And that is like a small one in relation to a big one, a child in relation to an adult. In the small one, we have Rosh, Toch, Sof. On the small one, it has all of its nerves, mind, heart, everything. And in relation to the adult, we say that it reaches only up to his knees. It's still small. That's how we measure the world of Nekudim in relation to the world of AK. We say that it has two and a half Partzufim. But in and of itself - five. And we'll still speak about that if you ask about it. So, not in this framework.

Reader: Okay, we'll continue. Item 117. 

Reading: () Baal HaSulam. Preface to the Wisdom of Kabbalah # 117.

117) Thus we have learned how the world of Nekudim was imprinted from the world of AK. Similarly, the fifth Partzuf of AK, that is, the new MA, was entirely imprinted from the world of Nekudim. Thus, although all the discernments that served in Nekudim were broken and canceled there, they were renewed in the new MA. This is why it is considered a separate world.

Also, it is called “the world of Atzilut” because it ends completely above the Parsa that was erected in the second restriction. It is also called “the world of correction” because the world of Nekudim could not persist because of the revoking and breaking that occurred in it. Only afterward, in the new MA, when all those phases that were in the world of Nekudim returned and came in the new MA, they were established and persisted there.

M. Laitman: Meaning, Malchut of Ein Sof acted from the deficiency that it discovered. Each and every Partzuf that becomes revealed afterwards in Adam Kadmon acts from deficiencies. Bitush, Pnim Ohr Makif, they cannot stand up to the clash. They reveal the bigger deficiency according to that clash. They become bigger than from the previous one. Become coarser, smaller, feels itself coarser, weaker, smaller. But in that, it makes an effort to request from Galgalta, so it invites through that, through Galgalta, a greater light because its coarseness incorporates with Galgalta and brings additional lights.