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

Daily Lesson August 1, 2025.

Part 2: Recorded lesson - July 13, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah.The Katnut and Gadlut Initiated in the World of Nekudim, #73.

Reader: We are studying from the writings of Baal HaSulam, from The Preface to the Wisdom of Kabbalah. We are now in item 73.

Writings of Baal HaSulam, Preface to the Wisdom of Kabbalah, item 73.  

Reading: (00:22) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #73.

73) First we shall clarify the ten Sefirot of Katnut of Nekudim. You already know that following the expansion of SAG of AK, it underwent the clash of surrounding light and inner light on its screen, which gradually refined it. The levels that emerged as it refined are called Nekudot of SAG, and they descended below Tabur of AK and mingled with phase four there (see Item 62). After it completed its refinement of all the coarseness of the Guf in the screen and remained with only coarseness of the Rosh, it is considered to have ascended to the Rosh of SAG, where it received a new coupling on the measure of coarseness that remained in the records in the screen, as has been explained above in Item 35. 

Reader: Now we will learn from a recorded lesson from July 13, 2006, about item 73.

M. Laitman: So, as we have discussed, let's review. SAG emerges in a clean and a pure form. What does it mean, a pure form? It is rid of, well, this is SAG performing the coupling by striking, Zivug de Hakaa, then it expands in its Taamim, which is Gimel Bet, it's not SAG yet, purely, there is Gimel of Hitlapshut, of clothing here. But when the Nekudot of SAG are revealed, Bet of coarseness and Bet of clothing, and in that Bet of clothing and coarseness, which is Bina, she also has GAR of Bina, which doesn't want anything, only rejects, and she has ZAT of Bina, which is about its treatment of the lower one, a correction for Malchut, ZAT of Bina. When do ZAT of Bina emerge? When the Nekudot of SAG begin to emerge, then couplings are made over the Nekudot of SAG, and these Partzufim of Nekudot of Sag, upon which the Zivugim happen, these spread from above Tabur to below Tabur, the four Partzufim, four faces. So, this happens as the screen is purified, and these four faces, four Partzufim, emerge. Yud Hey, that emerges above Tabur, and Vav Hey, they emerge below Tabur. And we say that only this Partzuf, this half of it, this we call Nekudot of SAG. Everything else, well, it doesn't pertain to us, we don't need to take the GAR of Bina, because we don't need to take the GAR of Bina, because we don't need to take the Gar of Bina, because we don't need to take the Gar of Bina, because it's only bestowing, it doesn't want anything. It's only ZAT of Bina, where there is some attitude towards Malchut, that we receive from that part in Nekudot of Sag, as a Partzuf. We talk about all these, we refer to them as a single Partzuf. The single Partzuf, which we divide into Ten Sefirot because it has a special role to play towards Malchut, filling Malchut with Hassadim. And then this Partzuf we divide into Keter, Hochma , Bina, Chesed, Gevurah, Tifferet, Netzach, Hod, Yesod, Malchut, ten Sfirot, because it's a Partzuf on its own, and ł could say it's a, nit can be a bit more complicated about it when SAG, which is Malchut, it performs a coupling on its entire HaVaYaH, it takes a part, and that part spreads below the Tabur. So, SAG bestows to Malchut Hassadim, it's impressed by Malchut from her Dalet Gimel coarseness, which is also, because Dalet Gimel, these are lights which exist here in Galgalta after the refinement of Galgalta as it reaches AB, Dalet Gimel, but in Galgalta itself it's Dalet Dalet. But there was Ohr Pnimi, inner light from Peh down to Tabur of Galgalta, and also works from above downwards, and also when there was the rejection at the end of Galgalta, here there was a light from Tabur through to the Siyum, and that light was refined along with the screen, but above and below remained the records of Dalet Gimel. So, you could say that from these Dalet Gimel, Bina receives a certain impression, or she's impressed by the coarseness level of Dalet, four, in Malchut, but we'll talk about that. However it may be, this is ZAT of Bina, which wants to bestow upon Malchut. Now it truly does connect to Malchut. Bina and Malchut connected to a degree, but this is in an unnatural state. Malchut rejects, repels, she doesn't receive, there's the restriction here. She doesn't use her own desires, she only rejects. And her desires aren't then felt, they are restricted. By that, she resembles Bina, who also doesn't want to receive anything. And so it follows that both of them… but ZAT of Bina, it's not that it doesn't want to receive anything; it wants to receive light from Hochma. Yes? There's GAR of Bina and ZAT of Bina. GAR of Bina wants only to reject, but ZAT of Bina wants to receive from Hochma, the light of Hochma, to relate to ZON, to the sons, as we call it. To Malchut. Meaning, the will to receive in ZAT of Bina and the will to receive in Malchut are the same desire. What the mother wants to give, she wants to give what the child wants to receive. So, the same light, the same desire, that's what we're talking about here. But on the side of Bina, this is the desire to give to Malchut, and on the side of Malchut, it is the desire to receive, to receive it. Just listen to what happens here when ZAT of Bina and Malchut connect together. This is the desire to receive in the bestower, and this is the desire to receive in the receiver. When I look at the bestower, it wants to receive this bestower but in order to give it to me. And I feel it from my will to receive, which wants to enjoy it. So, in comparison between them, through the comparison, I begin to understand what it means to be the bestower. I begin to understand it from that. He receives, and I receive. From that, I begin to feel Him. He receives. I understand that. I can grasp it in my vessels. That I can discern. But from going to discern Him, what he wants to receive, I begin to discern in what way He wants to receive. He wants to receive it, to relate, to give it on, and then passing it on, giving. From that, I now begin to be impressed. I begin to incorporate that Malchut begins to receive from Bina discernments regarding what it means to be the bestower. And that, what SAG is now doing, working on the Malchut, gradually preparing it to reach such discernments. So, he gives Malchut the light of Hassadim, but within, he is the will to receive, yes? Malchut brings him her own desire, and meanwhile, they are both restricted. What does it mean that he is restricted, SAG? By this, he shows the extent of the difference between his bestowal and Malchut's reception. In SAG, in ZAT of Bina, there must be vessels that can fulfill the Malchut completely, because he created Malchut. However, that Bina, where can't she fill Malchut? Where Malchut recognizes her own innate desire. So, for example, this is the upper one, Bina, this is the lower one, Malchut. Bina created in Malchut this desire, this will, and interactively, Malchut received an addition of will. Let's say this is one, this is two. The second will, the second desire, Bina cannot fulfill for Malchut, because she has no such preparations; there's nothing prepared for that. However, Malchut can turn to Bina, because in Bina there is a generalized desire to give to Malchut, yes? And demand something special. And then Bina will address Ein Sof, infinity, and will bring to Malchut from Ein Sof what Malchut desires. And in that way, it's possible to perform corrections. And these corrections too will be on the account of the created being, who created this desire, this desire number two, revealing it, he reached a state where he wants to use it with the intention to bestow through raising MAN. He demands and receives the power for correction, the power of correction, and he receives after this correction, which is guaranteed, he receives the light that fills it, because after that, through that, he can bestow back upon Ein Sof. All these operations will be on the account of the created being, and it so follows. In this way, a person establishes himself from start to finish, as this desire is completely existence from absence. It didn't exist in the person, in the created being, there were preparations in potential, on behalf of the Creator, of course, but only potential preparations. And then, through that, not only does the person, not only is he rid of the shame, but through this entire process, will, and correction, and desire to receive in order to bestow, by that he becomes like the Creator. Even with the desire, he doesn't discover that this desire comes from the Creator. The Creator doesn't want the created being to discover that within the Creator, there's something that comes from Him, from the Creator, because that would be a flaw that would damage the created being's independence. Rather, the created being needs to feel that the discernments in which he feels shame, standing opposite the Creator and reaching equivalence of form with Him in these discernments, in these desires, in those forces, he's entirely, completely identical to the Creator as though he's fully independent, and there's nothing other than himself, the created being. And only then, only then can he reach a state where they're both equal. And later, He's revealed, then he reveals, and this is difficult for us to say, but as King David writes in Psalms “From before and from behind You have besieged me,” yes? But then, in the created being, a state is revealed where he comes to know that everything comes from the Creator. In this state, he discovers after, he feels himself to be entirely independent of the Creator. It's that point which is revealed as existence from absence. Specifically, precisely at the end, after the created being returns to it, after this whole revolution there, where this whole journey of recognition of that state, he returns to existence from absence.

Reader: Friends, we will now move to the next part of the lesson, building a spiritual society. Before that, we'll sing a song. 

Song: (17:11)