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

Daily Morning Lesson: August 13, 2025

Part 2: Recorded lesson – July 19, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #82.

Reader: We will move to the next part of the lesson, the Preface to the Wisdom of Kabbalah. We are studying the Preface to the Wisdom of Kabbalah, item 82 in The Writings of Baal HaSulam. This is, again, item 82 in Preface to the Wisdom of Kabbalah, and you can find it in kabbalahmedia.info. We will soon watch a recorded lesson with Rav Laitman from July 2006. But first, we will read items 82 and 83, which the lesson is based on.

Reading: (00:41) Baal HaSulam. Preface to the Wisdom of Kabbalah #82.

It has been explained above, in Item 74, that there are two degrees in the Rosh of Nekudim, called Keter and AVI. Hence, when ZON of AK shone the new light of AB SAG to the ten Sefirot of Nekudim, it first shone to the Keter of Nekudim through Tabur of AK, where Keter clothes, and completed it with GAR in lights and Bina and ZON in vessels. Subsequently, it shone to AVI of Nekudim through the Yesod of AK, where AVI clothe, and completed them with GAR in lights and Bina and ZON in vessels.

Reading: (01:51) Baal HaSulam. Preface to the Wisdom of Kabbalah #83.

First, let us explain the matter of the Gadlut which this new light caused in the ten Sefirot of Nekudim. The thing is that we may ask about what is written above (in Item 74), that the level of Keter and AVI of Nekudim were considered VAK because they emerged on coarseness of phase one. But we have said that through the descent of Nekudot of SAG below Tabur of AK, phase four connected to the screen of Nekudot of SAG, which is Bina. Thus, this screen has a record of phase four of coarseness, as well. In that case, during the incorporation of the screen in the Rosh of SAG, ten Sefirot should have emerged at the level of Keter and the light of Yechida, and not at the level of VAK of Bina in the Sefira of Keter, and the level of VAK without a Rosh in AVI.

The answer is that the place is the cause. Since phase four is incorporated in Bina, which is Nikvey Eynaim, the coarseness of phase four disappeared there inside Bina, as though it is not there at all. Hence, the coupling was made only on the records of phase two of clothing and phase one of coarseness, which are from the core of the screen of Bina alone, as written in Item 74, and only two levels emerged there: VAK of Bina and complete VAK.

Reader: We'll now move to the lesson.

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Question (Petah Tikva Center): (04:16) What does it mean, the levels of VAK of Bina and complete VAK?

M. Laitman: VAK of Bina is called, Bet of clothing, which is the level of Keter of Nekudim. And complete VAK are called, Alef of coarseness, which is the level of AVI of Nekudim during the Katnut. Now, we're speaking only about Katnut where SAG made itself small, which relates to Malchut, which relates to the created being. That it cannot receive anything from it except the light of Hassadim, meaning, what is the light of Hassadim? That it takes the whole Malchut inside itself with its light of Hassadim, and it fills it with the light of Hassadim. It takes it restricted, she doesn't show herself, her coarseness, nothing, and she fills it with the light of Hassadim. That is called, Katnut of the world of Nekudim where the worlds are called the Creator that shows himself towards the created beings – there's the Creator and there's the created beings. What are the worlds? The level of the filter or concealment of the Creator towards the created beings.

So, who is here? The worlds of Nekudim, or in general the Partzufim from Galgalta to Malchut of Assiya, what is with all these Partzufim, they are seemingly filters? That's the Creator, the upper light, who accepts upon Himself in order to eliminate the lower ones so that they have the ability to exist. So now, when the Katnut of the world of Nekudim, SAG, accepts upon itself all of Malchut – all the creation – and according to how it took it into itself. So, it restricted itself, and now it shows how its attitude is to the restricted Malchut. It's as if inside, that is the Katnut of the world of Nekudim. So, how can it relate to it in Rosh of clothing, that is the Bet of clothing, and in Aleph of coarseness in Katnut. What is Katnut, what is a small one? A small one is one that receives a very big illumination from Galgalta Eynaim. That illumination of Hasadim is called, Complete VAK, and certainly without any light of Hochma because it's small. And it's Rosh, it also has no Rosh, but it's in the upper one, the upper one determines everything. Therefore, it's called small, Katan, that is actually the essence of the world of Nekudim. But don't forget that that's the attitude of SAG toward the future created being.

Question (Petah Tikva Center): (07:26) SAG and Searot of SAG that we are discussing?

M. Laitman: SAG and Searot of SAG are the same thing, they're both filters, understand? They filter; they make the light smaller. What was the Searot of SAG, the hairs of SAG? You came to me for a visit, I made a big meal, nice meal for you – I checked that you like this and that. You tell me, I'm sorry, this morning I was at the doctor's and he told me that I can't have this and that. I take that meal and I take away all the things that you said are forbidden, and all the rest, I give you. That is called, the Partzuf Searot, why Searot? Because I swear, it's a stormy, it hurts me that I cannot give you everything.

Question (Petah Tikva Center): (08:38) Why can't the light of Hassadim expand below in the second restriction?

M. Laitman: You say a fact that's completely incorrect. Why two plus two is five, that's what you're asking me?

Student: Why can SAG fill up NHY with some light?

M. Laitman: SAG can fill NHY, all the vessels of reception in general, all the vessels can be filled with the light of Hassadim, what does it mean? If they don't want more but only to bestow, if their pleasure is to be in bestowal, that is called, that you can give them the light of Hassadim. Or it's called that they enjoy from bestowal – they become filled with the light of Hassadim. If you see such vessels, they have no limit, they can enjoy from the light of Hassadim because you enjoy from bestowal. Not from bestowing in order to receive or receiving in order to receive. But you enjoy from that in which you give, you enjoy in who you are giving to. When you're adhered with them, so from that you enjoy – when you feel their pleasure. Why is that state called Katnut, smallness? Because here we're still talking about the lower one that does not activate its vessels of reception. And through that it answers someone but it still is learning to be big and still not big, therefore it's called, small. I learn how to give, but I still cannot give, giving means to receive and through that to give. The created being is only the vessels of reception, but I learn how it's possible to give, meaning I develop my Rosh. I absorb qualities of bestowal, but I still don't have the vessels where I can receive in order to bestow. Like a child who looks at an adult, he doesn't execute an action like the adult, but he learns them without carrying them out; that is called the time of Katnut, smallness.

Student: So, NHY receive light of SAG or not?

M. Laitman: Certainly, all the vessels of NHY are vessels of reception because they want only to bestow. In NHY of Galgalta they receive the light of Hassadim from SAG, why not? In NHY of Galgalta, there is no second restriction, and also you might ask, why did Bina become restricted? You have a confusion, I don't understand what you're asking, maybe. You call places, vessels, not according to their correct names, maybe, I don't understand. NHY of Galgalta did not become restricted, there expanded in them, this addition of the light of Hasadim in SAG. That SAG, the Nekudot of SAG, descended there; from there, the Nekudot of SAG received required a restriction from NHY of Galgalta. They required a restriction, the Tzimtzum, the restriction, and NHY of Nekudot of SAG. And in that it is written that a restriction was made on NHY of AK, AK means SAG – we spoke about that now. SAG and AK are the same, you see that in the diagram, because SAG is a representative of AK. We're not speaking about Galgalta at all, towards the lower ones, it doesn't exist; only SAG performs all the actions below the Tabur.

Question (Petah Tikva Center): (12:54) Additional question about the system that SAG plans, what is that? How can he plan something that didn't happen?

M. Laitman: SAG plans a campaign how to correct Malchut because she still hasn't revealed that she has pleasure, alone. In the first Behina, in the first phase, there was revealed the will to receive, the will to receive enjoys. Suddenly, this Phase One, at its end, started feeling that there is someone who created me and who gives me pleasure. Check to yourself if you had such a feeling – there is someone who created me and who gives me life. You feel that they hold you, you feel that they do everything for you. Your whole life, your whole fulfillment, everything you feel. Everything that is me, it's not you, it relates to someone that executes that in you. That's a feeling that we don't understand what it is. The Rosh is there, everything is there, dependence – everything is up there. That's what becomes revealed at the end of Behina Aleph, Phase One; and then it doesn't know what to do: Who am I, what am I, what does it want? They want to bring me pleasure, they give me, they are the Giver. That I feel the giver from Him, so I want to be like Him; His desire to receive develops such a relationship. There is a whole deep philosophy here, it's not for this course.

From that in which it wishes to be like Him, like this Giver, Behina Aleph – Phase One at its end – reveals the Behina of Keter, the phase of Keter that is one before it. And due to that, it wishes to be like that phase that is before it because it is higher. And that's what gives birth to it, the Behina Bet inside it, Phase Two inside it. Behina Bet, phase two, is more internal than Phase One. We also draw it as circles that are one within the other.

So, Phase Two wishes to resemble the Creator, to Keter. And how does she do that? Now she just wants that, the desire, yes. He gives; can you also give? That's what she starts feeling. Giving, I cannot. How? Maybe yes, I might need someone to give too. Let's say that I will give just like He gives, she starts building within herself this system, which is called ZAT of Bina. There are many processes: Bina within is divided into many parts. He explains it in The Introduction to Panim Meirot U'Masbirot, Baal HaSulam – there are four stages there, in the development of Bina. And even that, those are the main ones, there are more, it's a long process in each and every phase. When she builds that structure, this model of how can it be that I give to someone. She starts feeling, what does it mean to give? And she wants that feeling as pleasure. Meaning, Malchut is created as a desire to receive from the Creator everything that comes from Him – both the pleasure and the feeling of His status, the feeling of the Giver. She wants to receive everything inside herself, and therefore, she's called, a true created being. Where does it come from within Malchut? In addition to her matter, which is existence from absence, from Bina.

Therefore, Bina is the one that carries out all the corrections because she wanted, she began this whole matter. If there was no phase of Bina, so after her there would be nothing, there would be the created being at the level of Ohr Hochma, receiving and enjoying, that's it. Just like the still, vegetative, inanimate. What happened there where the speaking began? The feeling of the Giver, shame, where afterwards it developed, etc., that is all Bina. She is the phase that has the intention, the relationship in return, the feeling of the Giver, the desire to be like the Giver. Therefore, what happens with us is that this entire process, just like in the Four Phases of Direct Light and after, in them, executes that same Phase Tow, but it's just called in different ways each time in its external representation towards the lower Hey. If we're speaking about the first phenomenon of the Behinot, of the phases with the screens and how they act toward the Malchut, so that is called, SAG. It's that same Behina Bet, Phase Two from the four phases of direct light, that same principle, the whole same thing. It's the same moto, the same motivation within itself: To bring myself, Behina Bet, Phase Two, to be as an Emanator in everything. Therefore, she needs Malchut – the deficiency of Malchut – to rise to her and to implement it. The true implementation is called, Leah; it's all the desires of the created being that Bina uses in order – that is called that Malchut rises to Bina – and Bina uses them in order to rise to Keter.

Reading: (19:50) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #84.

Therefore, now ZON of AK below Tabur extended the new light through their MAN from AB SAG of AK and shone it to the Rosh of Nekudim (see Item 81). And since Partzuf AB of AK has no contact with this second restriction, which elevated phase four to the place of Nikvey Eynaim, when its light was drawn to the Rosh of Nekudim, it canceled the second restriction within it once again, which elevated the place of the coupling to Nikvey Eynaim and lowered phase four back to its place at the Peh, as it was at the time of the first restriction, that is, in the place of Peh of the Rosh.

Thus, the three vessels—Ozen [ear], Hotem [nose], and Peh [mouth]—that fell from the degree because of the second restriction (see Item 76), now returned to their place—their degree—as before. At that time, the place of the coupling descended once more from Nikvey Eynaim to phase four at the place of the Peh of the Rosh. Since phase four is already at her place, ten Sefirot emerged there at the degree of Keter.

Thus it has been explained that through the new light that ZON of AK extended to the Rosh of Nekudim, it gained the three lights Neshama, Haya, Yechida, and the three vessels AHP, which are Bina and ZON, that it lacked when it first emerged.

M. Laitman: He doesn't explain the whole process to us here; he says simply that we have in Katnut, as you remember, we drew it this way. Partzuf Keter, AVI, ZON, and all that is called, Nekudim. Partzuf Keter was in Katnut, meaning it did not use its AHP; Partzuf AVI was in Katnut – it didn't use its AHP; and Partzuf ZON was in Katnut, it did not use its AHP. That is GE of Keter, that's GE of AVI, and that's GE of ZON, only in them there was use.

Therefore, the world of Nekudim was called, Katnut. Afterwards, it came and said, there was this elimination from Rosh of SAG that received that force from AB. SAG received from AB and that light, Hochma, that came here, like in AB, it canceled all the boundaries. And it also annulled them in the world of Nekudim, all the partitions, and then GE of Keter, connected with AHP of Keter in one level. And AVI connected with AHP of AVI, and ZON connected with AHP of ZON. And all the Parsa, the difference between the vessels of reception and vessels of bestowal, became canceled and started using these two vessels as one. That took place in the Zivug of the Reshimot, the records.

Reader: We will now move on to a live lesson with Rav, and before that we'll sing a song.

Song: (24:02)

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