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

Daily Lesson June 26, 2025.

Part 2: Recorded lesson - June 5, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #32.

Reader: Now we will now switch to a lesson with Rav Leitman, a lesson from 2006, Preface to the Wisdom of Kabbalah, item 32, let's go.

Question (Petah Tikva Center): (00:03) Based on what do you make a choice? When you choose the next degree, you don't know it. So, based on what do people decide to go for the next degree? 

M. Laitman: Based on what do we decide on the next degree if we don't know it yet? All in all, we need to understand throughout this entire process that we're learning about from above down, from below up, in general, when we ask about something, we have to go back to Ein Sof, because everything was decided there, and everything is being executed from there. The state of Ein Sof was A state, expansion, cascading down, and coming back to Ein Sof is the B state, and returning to Ein Sof after the entire process is called the C state, or the third state. From the side of nature, when the light builds the vessel, bestows to the vessel, leads the vessel throughout the entire process and brings it to its purpose, the light must provide everything, all the forces to the vessel, all the information, and there's no such thing that it will fail to provide it. Rather, what's left in the vessel after the light provides it with all the information, all the data points, a certain parameter remains, which relative to the vessel is called free choice, decision. That decision, we can see that originates in Ein Sof, the light that created the vessel in the four phases of direct light is the will to receive, also gave it, already in the second phase, after creating the will to receive, the raw, in its raw form, inside of its raw form, it immediately planted a feeling of Himself, of the bestower. It's not that the will to receive feels pleasure, and how much pleasure does it feel, because it's not even his. It feels a little bit of livelihood, but in this tiny drop of livelihood, it begins to feel that someone is providing him with this livelihood, this life, and then from the nature that the light created in him, the nature of the will to receive, there's a certain aspect, there's a certain reaction, attitude toward the giver of life, of livelihood. And what is the result of that? He wants to be like Him, like the origin, the source of his life, like the quality of Keter. And that's why first phase wants to be like Keter, and it inverts into the second phase. Seemingly, not the light is doing it, but behind the scenes, it invokes such a reaction, and the vessel begins to feel seemingly. It's an unconscious form, but already it has this automatic reaction to be like the light, meaning opposite than what it had before. There's this flip-flop happening, a trigger, an inversion from the first phase to the second phase. And this is the case for all the phases. If you have two adjacent states, they're always opposite to one another. And the light always works inside the vessel, the Kli, except one time it's revealed as the giver, the bestower, the refined, the great, and one time it's revealed as the source of pleasure, and the vessel enjoys it. And then the vessel is under these two influences. On the one hand, pleasure, on the other hand, the greatness of the giver. And they're opposites, like first and second phase, Hochma and Bina, vessel of reception, vessel of bestowal. And then these two things that are seemingly in contradiction, they bring the vessel, these influences bring the vessel to a state where it has to reach a sense of reconciliation. How do I reconcile these things? Otherwise, I cannot find my resting place. I have to do it from the purpose of creation, from within my nature, which is the will to receive, and my root is in absolute rest that pushes me to find some mitigation. How, on the one hand, I want to receive pleasure, but on the other hand, if I enjoy, if I receive pleasure, I can't enjoy myself, because to the extent that I receive pleasure, I feel shame. How do I reconcile these two things? And then the solution is in the fourth phase. There's an understanding that you can reach reception in order to bestow. So then, to the extent that I can receive, I fill the bestower, and I derive pleasure from being like Him. Because if the vessel is empty, and I seemingly get rid of the shame, I am left with a deficiency. I'm deficient on this side. And if I fill myself with pleasure, then I feel that I did not do anything, and relative to the bestower, I also feel shame and deficient. So it's shame if I'm receiving, and if I'm not receiving. If I receive, I feel shame that I'm not like the bestower. And if I don't receive, let's say I make a restriction, also shameful. So I did not receive because I decide that I don't want to feel shame. But by that, I disparage the bestower who wants to bestow to me. So, it turns out that this vessel that collects all the impressions from the four phases of direct light, it receives enough sufficient amount of information, and sufficient enough to decide on the restriction, the screen, and the reflected light. And even those decisions are gradual. But, what I'm trying to say is that this decision that was made back then, in Malchut of Ein Sof, with all the parameters that it has, where there's the light of Ein Sof, and there's the revelation of the host, of the giver, the emanator, without any limitation, and you have the feeling of filling, meaning inside of the Kli, where the light does not cancel the Kli like later. Rather, the light fills the vessel and it's called him and his name is one. The Creator gives the Kli complete freedom to stay in any state it is in. So,sion is made there from all those different points of information scrutinized, or fully scrutinized. That decision is made until the end of correction. That we go back to that A state as the C state. And this decision that we make during the A state that Malchut of Ein Sof is making, that decision only gets realized. However, there's one parameter that is added here. Why is it? How come Malchut  of Ein Sof decides to reach the C state? The third state. Shame? What can cancel the shame? Equivalence of form, in what is it expressed, equivalence of form? It turns out that Malchut of Ein Sof and the decision that it made in Ein Sof understands that it's lacking an empty space, the void of the host. It must remove itself from Him. It must position itself independently, and from that independent form called the point of this world, to begin to make decisions about its true independence. Why is it so important for her? Because she's in a state where she has everything, and in that state it is unable to express her independence, or her selfhood rather. That I decide that I wish to be like the Creator. I decide that I want to be the bestower. I am the one who wants to get rid of shame. I want to fill Him. She's missing the point of that stature to be able to say that “I made that decision.” Because even though she made that decision, the free choice from the state where she's disconnected from the Creator, that is absent from here, from Malchut of Ein Sof, and she must reach that. In other words, first of all she says this: “Whatever I decide on right now I wish to realize that in a state where I'm completely disconnected from the bestower, from the emanator, and then if I will realize it, then it will truly be me.” The goal is for us to reach that vacant space inside of herself, not through the restriction when the light departs only, but by removing myself, distancing myself from Him. Malchut of Ein Sof did not distance herself through the restriction. What does it say there? “When he desired, when it came up in his desire to create the world and to emanate the emanated beings,” it talks about Malchut of Ein Sof, a desire. It's not enough then because the restriction took place in complete adhesion. And when Malchut herself is adhered to the Creator, it means she's not independent. It's still completely together with Him. Meaning, the decision of the restriction, and the screen, and reflected light, first and foremost is in order to disconnect from the bestower, from the emanator, and reach a state where I'm disconnected, I'm not under the influence of the light, I'm not under the influence of the host himself. These are two concealments, we call those two concealments. And those two concealments are, when they are realized, executed, it means that the Malchut of Ein Sof is in this world. And these concealments, if they would cascade directly, it comes to this world, Malchut of Ein Sof would not be able to make any decisions from them. But these two concealments must be also in the form of incorporation with one another in her, and she has to ensure that in that state of disconnectedness, in the state of Malchut of Ein Sof in this world, in this state she will have records, sparks, preparations, such that she will be able to make a decision out of the darkness, out of the disconnection, decide on something. This is called the will to receive in this world, with a spark, a point in the heart. And if these two parameters exist in a person, not a person, in a desire, then the desire can begin to develop from that. By what? It has nothing with which to develop, but only through drawing the light through the study. Here, we have to expand on and see why in this world, Malchut of Ein Sof, and the desire, and the recognition of the Creator, which is not a recognition, it's a spark, it's a point in the heart, and the light that awakens them, that comes specifically through the books and the study, and a certain intention, a certain group, under certain conditions, why specifically these conditions are such that Malchut of Ein Sof decided that if she will come to them, she will become independent, and then she will have no more shame, on the one hand, that she feels in Ein Sof, and she will make decisions by herself about her state, and about her adhesion, and she will realize this decision. But again, everything that happens after Malchut of Ein Sof, the decision of restriction, of screen, and reflected light, happens decisively, there is nothing new there except for one thing: the choice, the feeling of free choice that the parts of the Malchut of Ein Sof have, meaning the souls, from this choice, they activate the process. Because the process is clear, what do we have to come back to, the degrees are already in place, just a choice here, each time, a fall, I'm sorry, activating another step, and another step, and another stage, back to Ein Sof. Meaning all the souls are standing, and each and every one needs to choose, it chooses, it goes up, and again, it has new conditions, and from these conditions, it has to arrange them in such a way that it comes to a choice, it makes that choice, and again, it rises, it's being raised to the next degree. It's like an elevator, you're looking for the button in your free choice, you push it, and you go up. Because the degrees are already set. What's missing is that independent decision in Malchut of Ein Sof, and then the souls, the parts of Malchut of Ein Sof, each and every one, they do it, meaning they add to Malchut of Ein Sof the feeling of free choice, and in this way, the A state through the B state becomes the C state.

Reader: Item 32

Reading: (17:12) Baal HaSulam. Preface to the Wisdom of Kabbalah. #32

Thus, no change or absence has occurred by the striking of the screen in the upper light. This is the meaning of what is written in The Zohar, “Ein Sof does not bring down His unification on her until He is given his mate.” 

M. Laitman: Meaning, Malchut of Ein Sof decides all the way, meaning all the way, she knows in the third state where she has to be, and in her mind, in her plan, it's clear and decided upon for the entire path, from above down and from below down. This is the meaning that Ein Sof will not rest, will not rest until it reaches the realization of what it decided on. 

Reading: (18:01) Baal HaSulam. Preface to the Wisdom of Kabbalah. #32

Meanwhile, that is, until that time, it is considered that this light of Ein Sof has become surrounding light, meaning it will clothe in it in the future. For now, it circles it and shines upon it from the outside with a certain illumination. This illumination accustoms it to expand by those laws that are fit to bring it to receive this surrounding light in the measure that Ein Sof was initially drawn to it. 

M. Laitman: Ein Sof, that state, that decision that the created being has, decides, Malchhut of Ein Sof decides. There is no created being yet. Malchut of Ein Sof decides on everything, it's like a Keter, like a crown, it surrounds all of creation, it sustains it, that state, all the worlds are in there, and all the souls, and everything is in it, and Ein Sof is constantly caring for it. The MAN of the lower ones rises towards Ein Sof, all the MAD, the lights are coming down from Ein Sof. Everything, Ein Sof, that decision constantly makes all the calls, like a Rosh, like a head of the entire process, and it's impossible for anything to happen down below without the realization of that decision, of that original decision of Ein Sof that decides on everything. The fact that we're in concealment and we don't feel, we don't understand how it's taking place, but everything is run from there. 

Question (Petah Tikva Center): (19:52) What does Malchut work according to? Reason? 

M. Laitman: Malchut works according to two parameters, it's full will to receive vis-a-vis the pleasure and the feeling it has versus the host, the greatness of the host. The feeling of pleasure from the first phase and the greatness of the host from the second phase. Those two parameters are in conflict, contradict one another, they don't let each other exist on the one hand, on the other hand, they bring the Malchut eventually to a decision on how it will exist, and as those two parameters are clarified as two lines, the right line and the left line. The left line, the will to receive and the pleasures, the right line, the greatness of the host against the feeling of the host. And we have to then reconcile them. And we find it in between the middle third of Tifferet, a vacant space for us to make a choice, where we can realize ourselves on the one hand, to work with our vessel, which is the vessel of reception, on the other hand, we like the host, the bestowers. And then it turns out that we have to come to receiving in order to bestow. It's seemingly simple to receive in order to bestow and to make a decision about it, and it's easily understood. And Baal HaSulam brings an example from the Gemara, that if someone gives to someone greater than him, then he derives pleasure from giving, because he enjoys the greatness, the relationship with the upper one, but these examples are, after all, examples from this world. Yes, each and every one is ready for this. If someone great is before him, I'm willing to serve him, because I derive pleasure from serving him. It's the same vessel, the same Kli, nothing changed. So, either I derive pleasure from receiving from someone into my own vessel of reception, the will to receive, or I derive pleasure from someone who's greater. But nevertheless, it goes to my vessels of reception, and spirituality is above that, where the connection to the bestower is only on the condition that I am on equal footing with him. 

In other words, I'm willing to give him, not because I will derive pleasure from this, and the pleasure is the determining factor, but because he is great and I give him contentment without any relationship to myself. So, there has to be a disconnection between my vessels, both the right and the left, from the bestower. And also, rising and adhering to the bestower without any condition from these vessels. This is called Ibur, conception. And after you can do it, and you do it, then to the extent we adhere to the bestower unconditionally, we can begin to attach vessels to it from the right line and the left line. Otherwise, I will be either in receiving in order to bestow, or in bestowing in order to bestow, bestowing in order to receive, I'm sorry. It's not yet, I feel it's not going in yet, but slowly, it'll come. We're on the right path. 

Reader: We will now continue studying together with the friends, and before that, let's sing a song.

Song: (24:18)