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

Daily Lesson August 8, 2025.

Part 2: Recorded lesson – July 18, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #81.

Reading: (00:06) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #81. Thrice

You already know that Partzuf AB of AK is Partzuf Hochma, and Partzuf SAG of AK is Partzuf Bina. This means that they are discerned according to the highest phase of their level. AB, whose highest phase is Hochma, is considered all Hochma. SAG, whose highest phase is Bina, is considered all Bina.

Thus, when the records of ZON of the Guf below Tabur of AK ascended to the Rosh of SAG, they became MAN to the SAG there, for which SAG, which is Bina, coupled with Partzuf AB, which is Hochma. Subsequently, AB imparted to SAG a new light for the purpose of the ZON below the Tabur that ascended there.

Once ZON of AK received this new light, they descended back to their place below the Tabur of AK where there are the ten Sefirot of Nekudim, and they shone the new light inside the ten Sefirot of Nekudim. This is the Mochin [light] of Gadlut of the ten Sefirot of Nekudim. Thus, we have explained the ten Sefirot of Gadlut that emerged on the second type of records, which are the records of ZON below the Tabur of AK (see Item 71). Indeed, it is this Mochin of Gadlut that caused the breaking of the vessels, as will be written below.

M. Laitman: (01:59) We know that as Nekudot of SAG descended down below the Tabur of Galgalta, they mixed with NHY of Galgalta. And received coarseness Dalet Gimel, due to which they were restricted, and the records from that rose to the Rosh of SAG. And for these Reshimot, from them, the restricted Bet Aleph, emerged the Partzuf of the world of Nekudim in Katnut, in smallness. So, Bet Aleph restricted, and the second pair of records is Dalet Gimel; Dalet Gimel demands Hochma. How can she demand Hochma? Malchut can demand Hochma, it's her desire because there's a connection from direct light, Dalet Gimel because Bina, which emanated Malchut, was obligated to fulfill her. And indeed, in the world of Ein Sof, when Malchut wants to fulfill herself, then Bina fills her Zeir Anpin of Bina. Bina doesn't want to receive anything for herself. She receives in her Zeir Anpin, and through Zeir Anpin, fills Malchut.

Here, the same happens. After they realized the records of Bet Aleph restricted, then there was a coupling on the Reshimot of Dalet Gimel. And the Zivug on Reshimot Dalet Gimel compels Bina, yes, first of all, these Reshimot, these records, they mandate a Zivug in Peh of Rosh, because this is a Zivug, a coupling over a complete, a whole record, not restricted, not half of a degree. And this coupling, then, mandates that, this is SAG, Rosh of SAG, this, yes? It compels SAG to turn to AB, to receive the light of Hochma; where does this come from? We have the light, which created the vessel, the Kli, this is Hochma. And afterwards, as that vessel feels the source of the light, it becomes a vessel of bestowal, Bina. But from where does it bestow? And we say that at a certain point, Bina understands that she has no choice but to receive, to draw the light to herself. And then she begins to understand that this is her life, her vitality. And then she begins to construct Zeir Anpin, which is, in essence, built out of Hochma and Bina, yes, Hochma and Bina. Bina draws the light of Hochma with her ZAT, and then brings it, gives it to Zeir Anpin, that same light. So, here we're talking about Partzuf Zeir Anpin, Hochma, Bina, and this is Zeir Anpin, yes? So here we're talking about Partzuf Zeir Anpin, Bet Aleph, it's an offspring of Bina. And so now, when that Partzuf asks Bina for fulfillment, the light of Hochma for Dalet Gimel, he asks for the entirety of the desire that we have here in Malchut. And Bina turns to Abba, to Hochma, to request Hochma, she receives from him Hochma, of course, AB turns to Ein Sof, to infinity, in turn, because he doesn't have the exact kind of Hochma that Bina requests. Each of them is just, it just presents his desire and capability, but it's not that he receives for himself. He has no reason to receive.

(06:11) So AB, of course, turns to Ein Sof, and we're talking about a certain quality here. He has this quality of being with the light of Hochma, and he brings this to Malchut in return. And then Bina, through her coupling, by striking, Zivug de Haka'a, she brings that light to that Partzuf, which now wants, instead of being small, to be big. And then the light of Hochma expands below, into that same Partzuf, those same vessels, which now become big vessels, vessels of reception with the intention to bestow. Questions? So, read again.

Reader: Item 81, again.

Reading again: (07:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #81.

M. Laitman: (08:48) So, what happened was that the will, Dalet Gimel, was revealed, receiving in order to bestow the entirety of the light of Hochma, as in the NHY of Galgalta, yes? And what was thought then is that it is possible to receive screens from SAG as well, the desire to bestow, yes? SAG performs a coupling over the Katnut, the smallness, and now it wants to perform a coupling over the Gadlut, Keter, AVI, and ZON. What hinders it from performing this coupling on the Gadlut? Nothing, nothing does, it actually performs that coupling. But the problem is that the screens, the light that gives power to the small Partzuf to become a big Partzuf. That light cannot go below Parsa, to the vessels below Parsa, TNHYM: This is HGT, this is Tifferet, in the middle, the vessels of TNHYM cannot receive the power of the screen – they cannot receive with the intention to bestow.

The same vessels which were in Galgalta wished to receive and were protected here with only the act of bestowal. They wanted to receive in order to bestow here, the same desires wanted to receive in order to bestow, they thought they can do it. Why did they think so? Well, Bina entered here in the Nekudot of SAG, this is Bina, it entered. This Bina, wherever it is, Hochma can also exist there. In vessels which are above Parsa, the light of Hochma can shine – these are vessels of Galgalta Eynaim. What are vessels of Galgalta Eynaim? Vessels of bestowal, here you can have the light of Hochma, it can spread, expand there, there's no problem, yes? Where can it not spread, the light of Hochma? Where you have restriction, yes, that's why there is a restriction there. So, what do they think? That as Bina mixed above Parsa, she can mingle also below Parsa. She can bestow as – okay, what did SAG do? SAG first bestowed vessels of bestowal to here. Why can SAG not also bestow vessels of bestowal here, below Parsa?

What is not taken into account is the Parsa itself, that is unseen, it's not felt in the feeling. It's the same with us, I now think I'll go and give and contribute. As soon as I plan all these things, but I don't have work to do with my desires. Yes, everyone's a hero, I'm a hero too. As soon as he's stuck with a great big will to receive, which is above, it's above my power of bestowal, it's greater. So, there's a simple calculation: Which is bigger or smaller? If the will to receive is bigger, I'm a thief, I take, I receive, I don't want to hear anything about bestowal, my vessels are vessels of reception. If the desire to bestow is greater, then fine, I use the will to receive in order to bestow. It all depends on the greatness, the magnitude of the vessels, what desire I have in me. If the light comes and corrects me, I bestow; if it doesn't, then I'm receiving.

(13:25) So there's an error here, a mistake, thinking that through the Parsa a force can come which will turn these vessels of reception, yes, these vessels of reception, that it'll make of them vessels of bestowal with the intention to bestow. Where does it stem from? Well, because you can plan such a thing inside SAG, you truly can, but the Parsa is a foreign force. It stems from the, it originates in the restriction. In the point that emerged as existence from absence in Malchut, which is, you can't detect it yet. It's not revealed, which is to say, there is a will to receive in me which I never tasted, I never checked opposite the light, if I can use it in order to bestow or not. And I think I can, because I never felt it, I never felt it being fulfilled, it was in Ein Sof, but back there it was filled by default, so to speak. First, the filling came and then the desire, but here you first have the desire and then the filling, so it's completely different. But it appears to me possible, so therefore, the Reshimot are followed, they proceed with a clear understanding that it is possible here. In Galgalta, it was possible because there was no force, it was not possible to bestow. But here, SAG did give that force, that power; SAG, when it spread below Tabur here, it collided with Malchut here. When it spreads down, it was him, his own NHY. And his NHY don't want to receive anything for themselves, and they don't want to bestow as for now either, they have nothing to bestow. He descended by way of grace, Hassadim, and so it is restricted. There's nothing he can do with his AHP. But here, when he activates his AHP in AHP of Rosh, yes, and performs a calculation. Then seemingly he's giving this little Partzuf, the forces to be big and the fulfillment it requires for being big. So, the calculation in Rosh of SAG is correct, it's true, it's flawless.

But here, as I said, there’s a foreign governance, we could say. We can say that this is here because of YESHSUT, that stands here above the Tabur. From Tabur and up to the Peh, Chazeh of SAG, this is called, YESHSUT. And this Partzuf, YESHSUT, maintains the second restriction, and the calculation is done in the Rosh of SAG only. And so the fact that in Bina you have two parts: there is a part which is Bina in whole, which is called, SAG, and there's a part which is the lower half of Bina, which is the part that's supposed to bestow upon the lower ones, and it is called YESHSUT. That is the problem because SAG, which is Bina, can seemingly give, bestow upon the lower one everything that the lower one asks for, that is correct. But YESHSUT is restricted under the second restriction and does not allow the Parsa to have anything cross through it, any forces. These are vessels of reception here.

(17:42) It does not allow the crossing of any force that will allow them to be corrected in order to bestow. It doesn't feel that it can nullify the second restriction, cancel it, why? And again we return to the point of existence from absence, that point – that dot – cannot turn into a point of bestowal. And so, when the light comes from SAG, from Peh of SAG descending downwards, here there happens a Gadlut in Keter. That's what happens here, Gadlut in Keter, and it reaches AVI and then you have Gadlut in Abba, and Ima, mother, she doesn't want it because she is Bina, she doesn't want anything. So she remains in Katnut, in smallness, Katnut in Ima, and Katnut in ZON. For the time being, up to here, we have the expansion of the light and Gadlut, greatness or adulthood.

This we say that Abba and Ima are, front to back: Ima doesn't want to receive anything from Abba, why? Because all the records, the decision, was made in Rosh of SAG, entirely. For the time being, only the upper one, according to the lack that it received previously, wants to bestow upon the lower one, the upper one wants to, yes? So, all the power, all the treasure, so to speak, you need to give to the lower one, comes to Abba through Keter of Nekudim. From Rosh of SAG, Abba, down to Rosh of Abba, we have Gadlut, but Ima doesn't receive anything yet, because she doesn't have any requests coming from the ZON themselves. They don't request anything, they are in Katnut. And there's another unique system here, operating ZON, making it ask Ima for Gadlut. And this is what we'll read about as we continue, I think, yes? If he explains it, if no, then I'll say, I think he does, yes.

Question (Petah Tikva Center): (20:39) What are the Reshimot of ZON that went above the Tabur of AK, and caused AB SAG to shine? Isn't it the MAN?

M. Laitman: MAN is Malchut in general, Malchut of NHY, of AK, as a will to receive. That will to receive in Malchut of AK is the restricted will to receive, the first thing; and secondly, it's the will to receive which decided in Peh of Galgalta that it will not receive in order to bestow, because it can't. He doesn't have the power to receive in order to bestow, and that's why he stops himself and doesn't do it. Those are the desires that exist in NHY of Galgalta. When these desires reach Bina, Zeir Anpin, ZAT of Bina – NHY of Nekudot of SAG – Bina feels those desires. Why does she restrict herself? She wants to give those desires, forces, and fillings, but she can't in the state where she is in. She includes, she incorporates these lacks, and these lacks bring about her restriction. A lack, yes, but the lack, the want is not answered, is not fulfilled, she hasn't done anything. There is an address to Bina, we are lacking, what's happening? We want to bestow, we want to receive in order to bestow, give us the power and give us the light, that is the request of NHY. Bina, when she feels that request, she becomes restricted, what does it mean? She can't be restricted, yes, but she integrates these lacks in her AHP, and that means that she is restricted. And then she rises, first, she performs coupling over the Katnut, over her ability to be within ZON. That is Katnut of the world of Nekudim, meaning the extent to which she can turn ZON into, for the time being, into qualities of bestowal alone. She can make of them qualities of bestowal, which means it's as though she doesn't really integrate the lacks of ZON. As though she – what is the Katnut of the world of Nekudim? That is what Bina constructs, makes of herself, in order to relate to ZON because she herself is something great, big, huge. So just to relate to ZON, that's how she relates to ZON. Yes, is through Katnut of Olam Nekudim, and then, she builds an actual address towards ZON, this is the Katnut of the world of Nekudim. And by this, she is incorporated with that desire of Dalet Gimel.

So now, why do I say that the world of Nekudim is Bina's address to ZON? This is ZON, these are ZON themselves. No, it's not ZON themselves, there's Keter of Abba and Ima there, there's the Rosh there. There is Bina planning her actions towards ZON; in ZON, there is no Rosh, ZON only have vessels, Kelim. The fact that you have the Keter of AVI there in Katnut of the world of Nekudim, that is Bina, which enters into ZON. She's planning things, she's there with all her might, all her power, which she now activates in Katnut. What is it, Gadlut, what is Gadlut of the world of Nekudim? It's not just ZON, it's Bina, which together with ZON, enters an operation of receiving in order to bestow. And these forces then shatter. What breaks, what shatters ultimately is the force of Bina along with the force of Malchut. That's an outcome of the shattering of the vessels, we'll learn about it, we'll read more about it, a lot.

Question (Petah Tikva Center): (25:42) I don't understand the renewal in the Parsa on the second restriction, where Bina discovered she can't bestow to ZON? Why is it the Parsa, it's like a new force that's unclear?

M. Laitman: Parsa is a device, a multifaceted device. When I speak of Parsa, which was created in the Nekudot of SAG, I speak about a boundary, a border. A restriction was made in Bina, she was impressed by Malchut, she saw she doesn't currently have the forces, the powers to supply Malchut with anything. Why? Because in her calculation, when she spread below Tabur, she made a calculation only regarding the Malchut, which doesn't want to receive anything and only wants to bestow. Nekudot of SAG, which descended below Tabur, added only the light of Hassadim to there. They weren't about to fill Malchut with the light of Hochma because there was no such request. And that's what they did, they bestowed the light of Hassadim upon Malchut. Malchut then bestowed back upon them with her own lack – yes, of course, yes, I am in the light of Hassadim, but I have my inner inherent desire. I want Hochma, and Hochma in order to bestow, and to do that, Bina was restricted. So, the restriction in Bina exists now because she did not supply Malchut what Malchut wants. But it’s not a flaw in Nekudot of SAG. To begin with, that’s not what they were supposed to do, but this is now a problem for Bina: Can I or can’t I supply these NHY, which are now opposite her AHP in the place of Tzimtzum Bet, the second restriction? Can she supply them with the power to bestow to Malchut, yes?

The restriction was made in her and now when she performs the coupling by striking it does it according to this restriction, according to the remaining records and using them she can certainly be present in Malchut, and to show Malchut her own forces. Now, can she also give NHY the power to receive in order to bestow, to NHY which were restricted?

Question (Petah Tikva Center): (28:46) When at first she didn't think she could give Malchut the ability to bestow.

M. Laitman: The calculation that took place here, Bina of Rosh of SAG, she made calculation over the Ta'amim and then the Nekudot. When she forms the calculation over the Nekudot, she also calculates her new desire which she has here. That she can, through these couplings, fulfill more desires here.

Song: (29:20)

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