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

Daily Lesson July 7, 2025.

Part 2: Recorded lesson – June 25, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf. #42-44

Reader: In the next part of the lesson, we will learn from a recorded lesson with Rav from June 25, 2006, from Baal HaSulam, Preface to the Wisdom of Kabbalah. We will be reading from the article Preface of the Wisdom of Kabbalah number 42. 

Reader: Preface of The Wisdom of Kabbalah, item 42. 

Reading: (00:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. #42

This thoroughly clarifies the reason for the decline of the levels one below the other during the cascading of the Partzufim from one another. 

M. Laitman: First of all, why do we need that? We learn that this is for the purpose of the souls. That from Ein Sof, where all the lights now descend and build the five worlds. These are five degrees of concealment that exist in the will to receive. Now, because here, in Malchut of Ein Sof, we have five degrees of coarseness, right? Root, One, Two, Three, and Four, in each of them there's times five. And in each of that times five, it turns out that Malchut of Ein Sof, which now examines herself, at what degree of accordance can it be with the light? So, she builds out of herself 125 degrees, these are degrees of lessening of the lights in her. She wants to examine what kind of equivalence of form can it now have with the lights. And that brings out 125 examples, patterns of equivalence of form in potential. Now, we should just add that all these lights, all these degrees, everything that happens here until the level of this world, all of that is not considered existence until the souls will come here, who will begin to rise up those degrees and attain the roots in practice. 

Before that, we can't say that something's happening or has happened. All of that, which is before the souls begin their ascent, it is all in potential. Though we exist, we live in this world – probably there was something a thousand years ago, two thousand years ago – first of all, it's a question, what was, but let's not confuse ourselves completely. For now, let's not break all conceptions about what was, was there even any history or not? But we are talking about all our roots that appear during the ascent, let's put it simply. So, he says here, the reason for the descent of the levels, one below the other, comes clarified here, as the Partzufim descend. Why? To prepare the roots, the foundations, the reasons; the main thing is the Reshimot. Reshimot means information in potential that exists in the soul. That information is the root of the soul itself, from which everything develops. 

Reading: (04:14) Baal HaSulam. Preface to the Wisdom of Kabbalah. #42

Yet, we should know that there are two discernments in the records that remain in the screen after its refinement. The first is called the record of coarseness, and the second is called the record of clothing [Hitlapshut]. 

For instance, once the screen of the Guf of the first Partzuf in AK has been refined, we said that the last phase of the records of coarseness, the record of phase four, was lost, and all that remained in the screen was the record of coarseness of phase three. However, the record of phase four contains two phases, as we have said—clothing and coarseness. Only the record of coarseness of phase four was eliminated from the screen by that refinement. But the record of clothing of phase four remained in that screen and was not eliminated from it. 

Reading: (05:16) Baal HaSulam. Preface to the Wisdom of Kabbalah. #42

A record of clothing refers to a very subtle phase from the record of phase four, which does not contain sufficient coarseness for a coupling by striking with the upper light. This record remains from the last phase in each Partzuf during its refinement. And our saying that the last phase is eliminated from each Partzuf during its refinement refers only to the record of coarseness in it. 

M. Laitman: Meaning, Partzuf Galgalta, which expanded from within and without, and it went through the beating of the surrounding light and the inner light and decided to become purified. It comes to a state where its Reshimo from four-four now purifies to four-three, specifically the Reshimo of coarseness, which are desires that were in use in Galgalta. It's the last degree where the coupling happened, and the Reshimo of Gimel, three of coarseness, was not in use at all. So, we have to understand we're talking about the last degree of all desires, that's what we call four, level four. And then, in all the desires in the next Partzuf will be called, three, as opposed to the previous Partzuf.

Reader: Item 43  

Reading: (07:02) Baal HaSulam. Preface to the Wisdom of Kabbalah. #43

The remainder of the records of clothing from the last phase that remained in each screen prompted the emergence of two levels—male and female—in the Roshim [heads] of all the Partzufim: beginning in AB of AK, SAG of AK, MA, and BON of AK, (...) 

M. Laitman: Which didn't happen in Galgalta, it's only from AB and below. We have two heads, Rosh of Hitlabshut, this is called, the first Rosh, and Rosh of Aviut, coarseness, which is called, the second Rosh. So, the first Rosh, it resembles Galgalta, and the second Rosh is completely an outcome from the Masach that has purified. So, in AB – in these two heads – there is a very precise distinction in potential in it, of what is Partzuf Galgalta, and what am I opposite that. 

Reading: (08:19) Baal HaSulam. Preface to the Wisdom of Kabbalah. #43

(...) and in all the Partzufim of Atzilut. This is so because in Partzuf AB of AK, where there is only a record of coarseness of phase three in the screen, which elicits ten Sefirot at the level of Hochma, the record of clothing from phase four, which remained there in the screen, is unfit for coupling with the upper light, due to its refinement. Yet, it is incorporated with the coarseness of phase three and becomes one record. At that time, the record of clothing acquires the strength for coupling with the upper light. For this reason, the coupling by striking with the upper light emerged on her, eliciting ten Sefirot at nearly the level of Keter.

This is so because she had a clothing of phase four. This incorporation is called the incorporation of the female in the male, since the record of coarseness from phase three is called “female,” as it carries the coarseness. And the record of clothing of phase four is called “male,” as it comes from a higher place, and because it is refined from coarseness. Thus, although the record of the male is insufficient for a coupling by striking in itself, it becomes fit for a coupling by striking through the incorporation of the female in it. 

Question (Petah Tikva Center): (10:10) When we talk about Tagin and Otiot [letters].

M. Laitman: We're not talking about it, yet. 

Student: No, but when we talk about the preparation of the system, the potential for the souls that rose from below up. What is the record, what is the record of coarseness and clothing? I would have Tagin and letters, that's enough. What is the record of clothing and coarseness? Who needs it? 

M. Laitman: The question is this: what is there in the Partzufim that is communicated from above downwards, which the lower ones don't attain in their ascent from below upwards? So, why do we need this data in the Partzufim? In order to take care of the lower degrees from the upper to the lower. You're saying this: A soul, let's say, rises to some degree and exists in that degree, right? Now, before it, there's a next degree. What can it perceive from the next degree? 

The fact that there's Rosh of Aviut in this soul, which she grasps and works according to that, and she has a Rosh of Hitlabshut, which she does not grasp what it is, but that's how it feels, the upper one, That is a connection between the upper and the lower, it’s a connection. I don't understand it, I don't attain it, but in potential, I got somewhat, in practice, I don't attain it, I can't digest it in practice, but in potential, I have something. Within me, besides what I have attained, understood, there is something else, the upper one as if throws at me some small illumination from it. Like, say, I sometimes throw such an idea to you, just a little bit, and you start going crazy, something opens up. It's just some opening, some beginning you haven't thought of, and that's the beginning of the next degree; it has to be done gently, and that exists in the preparation of the degrees. 

Question (Petah Tikva Center): (12:39) He writes that it's a very fine quality from the record of the phase four that has no coarseness enough. What does it mean that it doesn't have enough coarseness? 

M. Laitman: That I attain it in potential, I grasp it to some extent, let's say in vessels of bestowal and not in vessels of reception. Even that is not so accurate, but I somewhat belong to it – I smell it, let's say – but can't actually use it. I don't yet have a complete perception of it, not in my forces, not in my understanding, which I can actually work with. 

Student: What does it mean that it's incorporated in the Rosh of the male, as if in a lower coarseness? What does it mean? 

M. Laitman: Lowest coarseness, meaning that I still can't, I don't have sufficient coarseness to work with. 

Student: No, he says that the Rosh of clothing is incorporated in the Rosh of coarseness, and then the illicit ten Sefirot. What does it mean? 

M. Laitman: That, nevertheless, as I go to make some action, something of that Rosh also shines in me, but it shines from below upwards, I don't use the Rosh of Hitlabshut. When I make a calculation, it's only over the Rosh of coarseness. We always have two heads in the Partzuf from AB and below. In Galgalta, there was no such thing. It was just four and four, it's the only Partzuf where there's complete perception and equivalence of Ein Sof. And in any Partzuf that begins from up and below, Rosh of Hitlabshut, Rosh of Aviut, the Rosh of Hitlabshut is seemingly in the degree of the upper one, like an embryo towards the upper one. And the Rosh of Aviut is already when it's about itself, when it makes a calculation there, an actual decision that becomes an action. 

And there's nothing of the Rosh Hitlabshut there in terms of decision, but because it has Rosh of Hitlabshut, then there's some small illumination within, this is called, four, three inside the AB, where there's as if an illumination from Galgalta. It's not the same light, it can't be, but something of that called illumination from Yechida. And the relationship between these two lights, that's what gives the lower one the sensation of the future, livelihood. It awakens deficiencies in it, because if the deficiency is turned off, or there's no sense of difference of deficiency each time, that causes death.

Question (Petah Tikva Center): (15:37) So, when you climb from below up, I receive information on the vessel and information about the light, and I don't discern whether this is a record of clothing, of coarseness, or Tagin, or letters. 

M. Laitman: Look, there's no such thing as information about the vessel or the light, because the Reshimo includes, to the very last detail, everything that has to do with a certain degree, a certain state. There's nothing that's missing besides your execution. So, let's say you know 100% in the most accurate way, that I just need to press this, and it happens, that's called Reshimo, records. Otherwise, it doesn't get to that, it comes when you have the force to do it in the safest, most accurate way. 

Student: So, when Kabbalists divided the two systems, the right line and the left, it comes from the fact that there are two types of records, no? 

M. Laitman: That's the preparation, working right and left, and all kinds of concealments. It's a preparation to be able, capable of revealing the records, because the record, the Reshimo is actual recognition of the force, the upper one, the higher state.

Reader: Item 44

Reading: (17:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. #44

Subsequently, there is incorporation of the male in the female, too. This means that the record of clothing is incorporated with the record of coarseness. This produces a coupling by striking only at the level of the female, the level of phase three, which is the level of Hochma, called HaVaYaH of AB. The upper coupling, when the female is incorporated in the male, is considered the level of the male, which is nearly the level of Keter. And the lower coupling, when the male is incorporated in the female, is considered the female level, which is only the level of Hochma.

Yet, the coarseness in the male level does not come from himself, but by means of incorporation with the female. And although it suffices to elicit the level of ten Sefirot from below upward, called Rosh, this level still cannot expand from above downward in the form of a Guf, which would mean clothing of lights in the vessels. This is so because a coupling by striking on coarseness that comes from the incorporation is insufficient to expand into vessels.

Hence, the male level contains only a phase of Rosh, without a Guf. The Guf of the Partzuf extends only from the female level, which has her own coarseness. For this reason, we name the Partzuf only after the female level, meaning Partzuf AB. This is so because the core of the Partzuf is its Guf—the clothing of the lights in the vessels. And it emerges only from the female level, as we have explained. This is why the Partzuf is named after her. 

Question (Petah Tikva Center): (19:14) He speaks for the first time about male and female, and later on he says the records about the coupling with the upper one, as if the male and female gives the power for the coupling with the upper one.

M. Laitman: No, no, no, don't get confused for now between what he calls here male and female, and coupling between them, which is something we learn afterwards, between the two Partzufim, and the vessel and the light also going to a coupling where we call it male and female. Typically, male and female is male being the bestowing force, female being the receiving force that requires corrections. As it says, her force weakened as a female, meaning the force of the Masach is what it relates to, which requires corrections. And what requires corrections is called, female, what exists in wholeness is called, male. And accordingly, sometimes you're in a state of a male, other times you're in a state of a female, and that's in each and every soul. When we talk about couplings between Sefirot, between Partzufim, there, too, according to states, each and every one could be one time a male, the other time a female. 

These are things that aren't determined from some, like in our world, some fixed shape. There's a screen, there's an ability to bestow, it's called a male; there's none, it's called, female. This is about Reshimot of Hitlabshut and Reshimot of Aviut. That's how they are called, based on the ability to make the coupling over them or the inability to do so. For now, that's the definition, the definitions in spirituality, in Kabbalah, they're very, very precise on the one hand, but on the other hand, they're general. All in all, the whole of reality is ten Sefirot, each and every part of it divides to further ten and further ten, and so on to infinity. And so, it depends on what part you're talking about with respect to what other parts, and so forth. 

And then, there could be, in any degree, where you'll find Rosh, Guf, male, female, upper ones and lower ones. And so, we're, according to the rule, the general and the particular are equal. We each time distinguish a certain area, a certain degree, some Partzuf, or several adjacent Partzufim we discuss. And there we define male, female, upper, lower, etc. Because the same names, the same terms, are used for all the various states, because there's no more than ten Sefirot. 

Question (Petah Tikva Center): (22:17) The coupling of the male with the female is relatively clear, it's also clear why you need it. It's not clear what is the coupling of the female in the incorporation with the male that elicits a degree of Keter, almost. What is the nature of this coupling? 

M. Laitman: I work only according to what I have in my level of coarseness, that's the screen of level three. As if I completely don't take into account that I also have four of clothing. I now have no relation to the Partzuf of Keter, then comes the level of AB. I can also use the level of AB so that through rejection I can pass on higher, more upper light of Galgalta. When I reject it, I don't want to receive it in my vessels, against that I have a screen, not to touch it in order to receive, God forbid, so that doesn't happen. Rather, I want, to that extent, to also be closer to the Giver and so, I use it. I essentially begin from this action, which says that I'm going for the maximum I can to be close to the bestower. With all my force, I'm willing to attract the lights in order to bestow at the level of Hochma and even add with rejection something of the degree of Keter. It's usage, it's different forces that exist in AB by it rejecting the lights of Galgalta. And it gives him some sort of recognition of Galgalta but in a form of connection with the upper one. I don't see the upper one as myself, I see the upper one on a higher degree. I'm not going to grab hold of it, but I want to belong to it. That's how the light of Galgalta shines in AB and that's essentially the reason, one of the reasons, that it can go below the Tabur. If it goes below the Tabur, besides the problem it has with light of Hochma, it also has light of Galgalta, which is also below the Tabur. It means it enters such vessels that certainly that light from Galgalta will also be received in order to receive.

Question (Petah Tikva Center): (25:07) So, there are cause and consequence, these two couplings? 

M. Laitman: No, both of these couplings have to happen, just one after the other, because the coupling with the four of coarseness is higher, closer to the upper one. And the coupling over the level three of coarseness is farther from the upper one. But both have to exist, and generally, that all of the data and the Reshimot must come out to the world, they must emerge. And then AB spreads gradually to realize these Reshimot from the highest degree of the Reshimot, to the Reshimot that comes out gives AB all the information that it has to perform now. It's not just like that, take the light, take the screen, do some mix and work. The desire doesn't understand anything, the Reshimot is where all the plan is, and the gradual operation of what it needs to do. Otherwise, it knows nothing, because basically the desire now comes from Ein Sof, a new desire, which for the first time realizes its equivalence to the Creator. 

Student: Can you say it's like the recognition of the greatness of the upper one, this first coupling? 

M. Laitman: Yes, that, too. 

Question (Petah Tikva Center): (26:38) Why is it, when we draw the elicitation of the lower Partzuf, we draw it from the Peh, not from the Tabur? It's more logical to have it come out of the Tabur?

M. Laitman: I don't know why you take it as if from what we… look at what we see in this world: The lower one eats through the mouth, or the lower one eats through the Tabur, the navel. The upper one gives from the chest, from the breast, or it gives from the Yesod. So, it's two parts where the upper one, sorry, two parts through which the upper one gives, through the womb, or through the breast. And there's two parts where the lower one receives, through the umbilical cord, or through the mouth. So, you're asking, well, all these symbols, these signs, come from the second restriction. They also exist in the first restriction, you see, even now, the Peh of the lower one is in the Hazeh of the upper one. In the state of the second restriction, there will also be conception, the degree of conception. Now, the conception and suckling are as if one because there's a state of Katnut and a state of Gadlut towards each other. But also, not states of infancy and adulthood, but there's a relationship between them. So, AB needs only one degree to attain Galgalta, which is similar to growing from infancy to adulthood. 

We are already seeing now the division of the Partzufim, where the Peh and the Tabur are two states of the Masach that works in practice to receive the lights. This is called, the Masach that stands at the Peh. Or it works in practice to dispel the lights, and then it's called the Masach that stands at the Tabur. We should understand that what I drew and what we're drawing, and I made a lot of drawing in front of Rabash, and he saw, and we also see that Baal HaSulam made all kinds of drawings. And Kabbalists in ancient times, more ancient times, did that, but these drawings, they're actually qualitative. When I imagine to myself the Partzuf, and the Partzuf and the screens and all those things, I imagine it, let's say, as a person, a person who has all kinds of emotions. And as a psychologist, it's as if I want to draw all these emotions. I love you. I move away from you. It's not meters, it's feeling closer to you or feeling farther from you, I am in a desire to give to you, I'm in a desire to rearrange some different states with you, this is an expression of a relationship between two objects So, when we say the screen rises, the screen descends, the light enters, the vessel comes out of the vessel, we're only talking about desire. There's nothing but desire and the changes in the desire, the inner changes in the desire. So, what's the screen in the Peh, in the Tabur, the Yesod, the womb, the breast – it's about how one connects to the other, more, or less, there's nothing else. And what discernments more and what discernments less. So, we give names to these discernments, but don't think that these names have some places like in our world where there's a mouth, and nipples, and navel, and womb, there's no such thing in spirituality. In spirituality, it's a single desire that relates to another desire in certain ways, that's all. When you feel these discernments in spirituality, you won't feel like thinking about corporeality, you won't get confused.