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

Daily Lesson July 3, 2025.

Part 2: Recorded lesson June 21, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf. #39

Reader: We are reading Preface to the Wisdom of kabbalah

M. Laitman: We mustn't forget that the coarseness is never purified. The will to receive is not purified. What purifies is the will that the screen works with. Meaning that I have great desires, I freeze them, I stop them, I restrict them from use. It’s not that I can restrict the desires themselves. I can restrict their usage. How can I restrict them? In our world I can shut my mouth, I want to eat very much but I’m told “No you must keep to your diet and so even though I want, I restrict myself. How can I do that in spirituality?Through the importance of something with that desire. Meaning, in spirituality I can't take myself and handcuff myself as I can in this world. Handcuffs and spirituality, that is the importance of the host, the Creator, or the way the guest regards the host as important. If there's no host, I care about the food on the table, nothing else. If I find the host to be important, I begin to work with Him to begin to perform calculations regarding Him versus regarding what's on the table, and then it is said that I can restrict and work with the pleasure. So, what does it mean that this screen is purified and loses the force of the coarseness? It's the balance of forces which are now revealed.

Reading: (02:52) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

Also, it is known that equivalence of form attaches and unites the spirituals to one another. Hence, once the screen of the Guf equalized the form of its coarseness to the screen of the Rosh, it was immediately incorporated in it and they became seemingly one screen. In that state, it received the strength for coupling by striking like the screen of the Rosh, and ten Sefirot of the new level emerged on it.

Yet, along with this coupling, the records of the coarseness of the Guf, which were in it from the beginning, were renewed in its screen of the Guf. In that state, the disparity of form between it and the screen of the Rosh incorporated in it appeared in it once more to some extent.

Reading: (03:39) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

Recognition of this difference separates and removes it from the pair of the Rosh of the Upper One. Since after its first origin from the pair of the Upper One downwards has become apparent once more, it could not continue to stand above the pair of the Upper One, as the disparity of form separates the spirituals from one another. It follows that it was compelled to descend from there to the place of the pair of the Upper One downwards.

M. Laitman: Meaning that the Upper Light comes through four discernments of direct light. The fourth discernment rejects it entirely. Afterwards, it performs a calculation, checks it, sees to what extent it can absorb it, receive it, equalize with it. And then it emerges from the Peh as Inner Light up to the limit set in the Rosh, from Peh to Tabur, there the lights are received, and from Tabur below there is no reception of the lights, there is the deflection of the lights, the end of the Partzuf, the Sof. And this is the Toch, the inner part, Rosh head. After which, the screen here, through the Bitush of the Inner Light and the surrounding light, it begins to purify, and then it purifies, reaching the same level of purity as the Masach of the Rosh, meaning it doesn't use any of the coarseness. It began to develop from above downwards, receiving the degrees of coarseness, Shoresh, Aleph, Bet, Gimel, Dalet. Now, it develops from the coarseness it worked with, the Dalet, Aleph, Bet, rather the other way around, the Dalet, Gimel, Bet, Aleph, Shoresh. And then the screen of the Rosh, of the head, deflects, by deflecting, by rejecting, it starts feeling who it's facing, standing opposite. But now, there are new Reshimot records. So, according to the new records, he sees now that his previous limitations, his previous restriction, was incorrect. And then it descends, with further limitation, to a different, a new state, the degree of Aleph, here, building a new Peh, mouth, and a new way of, a new mode of conduct, according to the new records. Then it spreads, and emerges again from that new state, a new state, rather, and continues the process. And the next Petzuf will be from the degree of Bet, the second degree, and the next Partzuf from the third degree, Gimel, and the next one from the fourth degree, Dalet. Until all the Partzufim are built. One, two, three, four, five. The five Pertuvim of Ak, Adam Kadmon. And, in total, we're speaking about a single desire here, and a single screen, and one light, and they undergo mutual transformations to retain a certain balance between them. Constantly maintaining the balance between them, and to the extent that in the desire, the will, greater forces are revealed, greater flavors instead of Shoresh, it continues to the degree of Aleph in terms of coarseness, then Bet, Gimel, Dalet, it works with the appropriate screens accordingly. And in accordance with that, the lights come to it from Nefesh, Ruach, Neshama, to Haya, to Yechida. But in reality, the law here is just the law of balance, equilibrium, a balance between the will and the lights with the screen bringing them to equivalence, and this is the main law operating in the whole of reality, and we see how it applies here in the Partzufim. At the moment we're able to also obey that law within us, then we enter that ladder of measurements of screens, and to the extent that we develop the screen, the measure of balance between the light and vessel, that's where we are. If more desire is revealed to us, bigger desire is revealed to us, then we can work with it. If we can work with it with a greater screen, then more light is revealed in us, and that's it. The main thing is for the screen to always maintain the match between one and the other, and in the whole of the worlds, in spirituality, in corporeality. It seems to us that in corporeality there are different laws, but that's how we see it in our corrupted forms. There is nothing but that single law, the law of equivalence of form between the will and the light, which is facilitated by the Masach, the screen. Meaning, will plus screen equals light. That is the formula.

Reading: (10:46) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

Hence, it is necessarily considered a second Guf with respect to the upper one, as even the Rosh of the new level is considered as merely the Guf of the new level with respect to the upper one, since it extends from its screen of the Guf. Thus, this disparity of form distinguishes them into two separate Gufim [bodies]. And since the new level is entirely a consequence of the screen of the Guf of the previous Partzuf, it is considered its child, like a branch extending from it.

M. Laitman: We had Ten Sefirot, all the desires within the created being, with his impressions from the infinite light, from Ein Sof. With that impression, it began to work in equivalence of form between itself and the light, to the extent that the light wants to bestow, he wants to bestow, well, he examined himself to see to what extent he can actually do it, and more or less that's what it did. He did. He performed an act of equalization between himself and the light, called Galgalta, and he saw that he cannot achieve complete equivalence through that action, and then it had to purify, he had to purify. He felt the beating of inner light and surrounding light, and from that emerged into a new state. He felt that he emerged from an incomplete state, he feels that previous state as incomplete, and that part, that incomplete part that brought him to fail disappears from him. What does it mean? He doesn't want to work with it anymore. The last record of the Aviut, the coarseness is purified. It's gone. Why? Because he relinquishes it through the Bitoush of the inner light and surrounding light, decides to purify. Now, he reaches the same state as before, prior to having received in order to bestow in the Toch of Galgalta. He reaches the same state after the purification and again stands at the Peh of Galgalta, the mouth of Galgalta, with the records which he gathers and collects throughout the process of the purification of the screen. What is the purification of the screen? He doesn't want to work with his vessels of reception any longer. Returns to standing opposite the host. I don't work for you. You don't work for me. And then he begins to recalculate. And according to the new calculation, he sees that his records aren't the same records, the same impressions as before. And that he is an outcome of what he went through, of his experiences. And then he performs a new calculation, different. In the new calculation, he knows better where he is situated and opposite whom he has records. He has some experience now. So he's coarser. He's more learned. He understands more. He works with a bigger screen, a bigger Masach, with greater Aviut, greater coarseness. Now, you could say, wait a minute, the screen, it's just, well, it's less, it's lower coarseness than before. No, the coarseness appears to him as greater. He has more vessels than previously in Galgalta. In Galgalta, there was a vessel with the coarseness of Shoresh, with the light of Nefesh, but now comes AB with coarseness of Aleph, after Galgalta drawing the lights, although for himself, he acquires his own light of Nefesh, but to Galgalta, he draws the light of Ruach, meaning he attains more of the AB. He understands more the AB opposite Galgalta, in comparison with Galgalta. So, here you have the inverted relation between lights and vessels. He works with the vessels which are seemingly smaller, but in Galgalta, in the vessels of the lights, he awakens greater lights. What else does he say there? It's considered a son, an outcome of Galgalta, because everything in him is a second impression from the same operation. Let's put it this way. AB is the second expansion of Galgalta, because Galgalta, after having received in flavors, Taamim, Nekudot, Tagin, Otiot, it completed its development fully, and with that development, with all the parameters, data, which was added after Galgalta to Malchut of Ein Sof, now the Partzuf of AB emerges. That's why it's called the direct offspring of Galgalta. And so it is with each and every Partzuf that comes, it's born from the previous Partzuf, with its impressions, its work, its experience, everything. So, you could say that the same Partzuf Galgalta now operates as AB, after coming to know the situation, being impressed by it, knowing the records and how to work with it, now it becomes smarter, wiser, more prepared to work more consciously now. So, the light it reveals is the light of Ruach, not the light of Nefesh. And if in Galgalta there isn't yet this recognition of what exactly the Creator is, who I am, creation, even though it's adhered, but adhered in a very kind of pure way. AB is more coarse, it understands more, it attains more, has more knowledge than Galgalta, more discernments, there's an inverse relation.

The closer they are to Ein Sof, scrutinizing them, understanding those states, and where the Partzuf stands. It follows that from below upwards, when the degrees emerge, you have inverse relations between the degrees. Yes? Galgalta understands the least, and feels the least, compared to AB, compared to SAG, MA, and BON, and the rest of the Partzufim afterwards as well, Atzilut, Atik, Arich Anpin, Abba VeIma, Zeir Anpin, Malchut, and afterwards the souls, the worlds of Beria, Yetzira, Assiya. So, we have 125 degrees here overall. Yes? And these degrees, here you have the coarsest degree. It feels itself to be opposite, meaning, in a very real way opposite to the Creator. And it attains more. But its attainment is here, at the highest degree. There is the inverse relation, the emergence from above downwards, and also in the souls, as they begin to ascend, although they invoke great lights. But the great lights gather here for the time being. Everything happens and is kept here in Ein Sof, infinity. And as you climb the degrees, when you reach Ein Sof, then, the more you get close, and then in Ein Sof, they receive all the fulfillment. The law of equivalence of form, even though it sounds like equivalence, but because it equalizes or compares between the light and the vessel, that's the screen. So, this law gives us this kind of relation called the inverse relation between lights and vessels, because the screen equalizes things which are opposite. Now, to equalize them, that's possible only if one is the opposite to the other. Of course, there are opposites to begin with. And so, to make a comparison to reach equivalence, you need to invert them again. The vessel, you now need to bring to the state of the light. And if you check how the vessel works, you find that it's working to equalize with the light in a way that's opposite to itself. And therefore, you have the inverse relations of lights and vessels under the rubric of the law of equivalence of form. And so, we always have a problem understanding where the vessel that attains and feels, and where you have the other, which works, and toils, and sweats, as if you have one doing nothing and receiving everything, and one doing everything and not receiving anything. So, you have the pure part of the vessel and the coarse part of the vessel. The coarse part works very hard, and the pure part receives the fulfillment, the rewards. And we don't yet feel that there is a connection between them. Because the vessel is the whole of reality, in essence. The entirety of the general vessel. And from that, we have concealments, misunderstanding. We can't justify the actions of the Creator. Everything stems from here. The law of equivalence of form equalizes between two opposite things, light and vessel. It's incomprehensible. Incomprehensible. Although, you could sort of explain it, maybe. So, on the one hand, the screen is purified. It becomes weaker. On the other hand, it becomes more pure. It rises. It's called an ascent.

All right, let's continue.

Reader: Friends, we'll go to a live lesson, the Rav, and we'll sing a song.

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

Denní lekce٢٥/‏٦/‏٢٠٢٥(Morning)Part 2 Ba'al HaSulam. Úvod do vědy kabaly (Pticha) (05.06.2006)

Part 2 Ba'al HaSulam. Úvod do vědy kabaly (Pticha) (05.06.2006)

Ba'al HaSulam. Úvod do vědy kabaly (Pticha) (05.06.2006)

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Denní lekce٢٥/‏٦/‏٢٠٢٥(Morning)
Part 2 Ba'al HaSulam. Úvod do vědy kabaly (Pticha) (05.06.2006)

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved