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

Daily Morning Lesson: August 25, 2025

Part 2: Recorded lesson - Aug 15, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #100

Reader: We are going to study from the Preface to the Wisdom of the Kabbalah. continuing from item 100, recorded lesson from August 15, 2006.

Reader: Preface to the Wisdom of the Kabbalah, item 100.

Reading: (00:10) Baal HaSulam. Preface to the Wisdom of Kabbalah #100.

100) We might ask about what is written in The Book of Creation, that the ten Sefirot are “ten and not nine, ten and not eleven.” It was said that the Sefira of Daat was initiated in the world of Nekudim; thus, there are eleven Sefirot: KHBD ZON.

M. Laitman: (00:35) We spoke about having Keter, Abba, Ima, ZON - this is the structure of the world of Nekudim. Keter is Rosh of clothing, Hitlabshut, AVI, Rosh of coarseness. This is the general Peh, and ZON is the Guf, the body. So we understand that this is Hochma, this is Bina, AVI, and ZON is ZA and Malchut. And in this way we have ten Sefirot. Then we say, no, it doesn't work so simply, because the light doesn't go from above, as usual, through coupling, striking, entering through the first Rosh, then the second Rosh, and when it enters the second Rosh, you have coupling and striking in the Peh, and then it enters the Guf. This is according to the first restriction, and that does not apply here. Something else is happening here. The light cannot appear below the Peh, but rather, ZON first has to have a deficiency for AVI, so AVI will couple, will mate for them, and receive the light of Ein Sof through Keter, and then bestow that to ZON. Why do we need that? Because we need the ZON specifically to reveal their level of willingness to resemble Bina. That is their correction. First, they will acquire the desire, the intention in order to bestow on top of the will to receive. Then, raising MAN, means, give me the power, the ability to work with the will to receive in order to bestow, the intention of bestow.

(02:42) This is called MAN, the desire that I should, I will have. So there cannot be a coupling and striking only to the extent that MAN is going up. When it goes up it obligates AVI to confront, to deal with each other and turn to coupling, striking and give birth to ZON. ZON is born of AVI because they themselves determine what they want to be. So the status of AVI together in a coupling is determined by the ZON, which did not exist according to the first restriction. This is according to the second restriction. It turns out that there is something that positions AVI in this status, connection. The connection between them: Keter, Hochma, Bina, ZA, Malchut, what we had typically in the first restriction. Now in the second restriction - Keter, Hochma, Bina, Daat, the coupling of Hochma and Bina and then ZA Malchut called ZON. This is HBD, this is ZON. So we have an additional Sefira. What does it mean? A deficiency, a lack, additional vessel that comes from AVI. ZON going up to AVI and positions them in the connection. And this new lack, this new vessel is the entrance into transfer as an additional Sefira. Why an additional Sefira? Because according to this new deficiency that we have now between Hochma and Bina, Hochma and Bina coupled and will send a light down below. But this Daat shines in this new light that was not there before, so it's a new Sefira. That’s why there is a question, and that's why it's written about it in the Book of Creation, which dates back 4,000 years. Ten and not eleven, ten and not nine. What does it mean? Don't think that there are nine or additional. Why they say that? Because they say that there's one more Sefira, but don't think that there's another Sefira here. It's simply a deficiency that ZA positions AVE on top of them. First, AVE, according to the cascading down from above, they found this balance between them, the participation of the lower ones, from wholeness, from Ein Sof they balanced in the optimal state in order to give birth to the ZAT of the degree. And now to the extent that Malchut can acquire the qualities of Bina, this deficiency from Malchut rises to Bina. This is called the Sefira of Daat. Meaning, there's nothing new here in the structure of the Partzuf compared to what it was before, although we have a seemingly new Sefira. Later we'll learn that we have up to 13 Sefirot for additional discernments. And all this is simply to highlight, to emphasize additional deficiencies which point typically to a state that's not properly corrected. And that's how it behaves in this way.

Reading: (06:56) Baal HaSulam. Preface to the Wisdom of Kabbalah #100 .

Thus, there is no addition to the ten Sefirot here, whatsoever, for ultimately there are ‎only ten Sefirot KHB ZON here. And if ZON also remain in the Rosh in AVI, it does not ‎add anything to the ten Sefirot.‎

M. Laitman: These are the vessels.

Reading: (07:28) Baal HaSulam. Preface to the Wisdom of Kabbalah #100 .

The second is the ZON that remained in the Rosh of AVI, since they were already there during the raising of the MAN.

M. Laitman: This is the request from the Guf to the Rosh to perform actions to give the Guf, the power, the ability to receive in order to bestow, what the Guf necessitates the Rosh to decide. And what happens? ZON, the Guf, the body, supervises and determines and governs and obligates the Rosh [the head] to do actions. And not that the Rosh [the head] is doing actions relative to the Guf. You understand what's happening? The lower one, in raising its MAN, determines what it wants to be and what the Rosh will now decide for it. On the one hand, the Rosh decides everything for the Guf, but what activates the Rosh, and the way that it does, it is the Guf. And this is the beginning of the connection, equality of the participation of the lower one with the upper one.

Reading: (08:42) Baal HaSulam. Preface to the Wisdom of Kabbalah #100 .

And there is ‎no absence in the spiritual.‎

Thus, there is no addition to the ten Sefirot here, whatsoever, for ultimately there are ‎only ten Sefirot KHB ZON here. And if ZON also remain in the Rosh in AVI, it does not ‎add anything to the ten Sefirot.‎

Question (Petah Tikva Center): (09:08) Why is it called a Sefira?

M. Laitman: That's a question. Since there's nevertheless difference between it and the remaining original Sefirot, which came from the cascading down from above and the four phases of direct light, where each one of them comes from the Creator that wishes to create the deficiency in Malchut in such a way to obligate Malchut to fill Him, because she is the receiver and He is the giver. And then from above down, we have the light through phase one, two, three, four and it builds in phase four ten Sefirot. Phase four is included, incorporated of all the previous Sefirot from the Shoresh down to it. Then it turns out there are ten Sefirot. This is called four phases of direct light. What does it mean, direct light? Direct bestowal or influence from the Creator. What does it mean direct? The Creator gives the created being the feeling of pleasure and He also gives to the created being the feeling of Who is the giver. And by that, the created being is created. He is a creature. What of it, that the created being is created from that? Now he has to respond that he wants to be like the Creator, receiving in order to bestow. But he determines that it's possible to do it. So how does he do this? But I wish to be like the Creator to receive in order to bestow. So it positions between himself and the Creator such a block called Daat. And it says, you bestow to me according to what I determine, I decide. This will be called MAD, and this will be called MAN. You want to give to me; I want to give you. I wish to feel that I receive and I enjoy from you. I want you to feel that you receive and enjoy from me. Where do we meet? Exactly in the Sefira of Daat. And in this way, I attain you, and you feel me, that I'm equal to you. And it's not like I'm some tiny baby that wishes to resemble you and do some actions. But to the extent that I attain you, I become like you. What's that expressed? In the Behina of Daat. So certainly from above down, this Sefira does not exist. This deficiency does not exist. From below up, well, now it's not so much, but after the shattering of the vessels, especially, this Sefira will exist as a deficiency from the lower one to resemble the upper one. That's why in the ten Sefirot, it's not there. In this ten Sefirot is not there, but it exists as an additional deficiency from the created being to resemble the Creator on top of the ten Sefirot. So there's a question. Do we add anything to the essence of the creature? We have a deeper question: Does the created being enter creation in this way? Does it change anything? No, it changes nothing. Rather, on top of the conditions that the Creator created, as the right line and the left line cascade down together, you can say, shell and sanctity, whatever you want to call it, it inserts here his desire to resemble the Creator. And then from these two qualities, let's say Hochma and Bina, he builds his middle line, his status, and then he arises. The created being is called this degree, which is established as ten Sefirot, but ten Sefirot according to the MAN of the creature. So similarly, the created being builds and creates himself or his image in the image of the Creator, or it provides a vessel where the Creator will clothe according to equivalence of form. It doesn't matter how you express it. To the matter at hand, this Daat is not something new relative to the structure of the created being, rather, it's a deficiency where to that extent, I want to resemble the Creator. Another, a little bit more, a little bit more, and so on and so forth, because the ladder of degrees does not change. The degrees came down from above, downward, the created being only decides in his Daat that he wants to go to these degrees from below up, and that is his Daat. That's his deficiency to acquire another degree, and another degree that is ready, and that is assigned from above down. Meaning, we say that in total, it's the same path, except it's preceded by the raising of MAN.

Question (Petah Tikva Center): (14:55) All the rest of the Sefirot or degrees, we say there are Reshimot [records], and they're only being revealed. Daat also has records?

M. Laitman: No, Daat is not records. Daat is something that he scrutinizes from all the records. There's a scrutiny that cooks the MAN, meaning it criticizes itself, and the upper one, and the state. It's not simply records, records that rise. That's the record that rises, the coarseness grows and rises, but from the records, it begins to work, and after the scrutiny, you have MAN, and MAN is the result of the exertion over the records that awaken in the created being. MAN is a deficiency to be like the upper one, that understands his restrictions and what yes and what not, and he asks for the forces to do it. He knows somehow that the upper one even needs to do this action on him. You understand? Certainly, in all the states, Ibur-Yenika-Mochin, the MAN is totally different. Either it's a baby who just cries, doesn't know why he's crying, something is hurting it, and subconsciously, he can't even feel it. Whether he's crying, and it comes directly out of the deficiency, or he understands what he wants, and mother, Ima, understands him, or he begins to ask using words, or he's demanding Ima [mother], to take him by the hands, he wants something to attain with her help, or that some other form is using the upper one, until it becomes like Him in its entire degree. So, it seems like it doesn't require the upper one. Rather, in our world, we don't see that we are already grown-ups, we don't see that the upper ones help us. But in spirituality, what's revealed is that you're inside the society, inside the souls, and they are the upper ones relative to you. In our society, it's not felt so much, that my upper one is the society.

Question (Petah Tikva Center): (17:30) How is it that ZON is asking for something before it's even born? Raising MAN before there's a womb and ZA, how does it happen? Because only in Gadlut of ZA, it has the womb to give birth to ZON.

M. Laitman: I don't understand your question. AHP of the upper one, is that place where the lower one develops. You can call it a womb, it doesn't matter.

Student: But it seems like there's a MAD before it's born, meaning before there's a womb.

M. Laitman: How can he be born if he didn't go through the stages of conception in the womb? A womb is called Bina, and if the lower one annuls himself relative to it, with all of its growing coarseness, it means that it's going through the months of conception and birth. That's what happens in the conception. Everything that I have, I'm going with my eyes shut above reason. I take upon myself the quality of Bina, and then the upper one. Meaning the world I live in, and I, in it, I must accept it as a womb, meaning the good who does good without any criticism, because I have no way with my screens to criticize the upper one, but only to allow myself before it. This is the months of conception and birth.

Student: We learn that before we are born in spirituality, we have to first raise MAN to be born in spirituality.

M. Laitman: Well, you're confused, so listen to what you're being told. Our MAN today is after we express ourselves in society in the correct way, and receive from the society the feeling that we must incorporate in it without our intellect, and then to receive from the society the recognition of the greatness of the goal, and with that, to feel how much we're not in it, the recognition of our own lowliness. From these two things, the feeling that will accumulate in our hearts, this will be the raising of MAN. And then in the study, I will need a remedy, so it will save me from this state. That I, the lower one, the lowly one, incapable of anything relative to the goal, which is for me the entire world, all of my life. If I have such a deficiency, it's called MAN.

Question (Petah Tikva Center): (20:16) When the Sefira Daat is considered part of Hochma and Bina, does it indicate that in the end, everything comes from above? Does it matter?

M. Laitman: There's a mixture, a combination, between Bina and Malchut. From the beginning, the awakening in a person of the point in the heart, he goes and he realizes it relative to Bina. He doesn't understand or he doesn't know, but he starts to study, and from the study, from the society, and from everything, if he hears even just a little bit, and he acts correctly, and he's incorporated in this system, which is for him called the upper one, society is the womb. The Guf, in which he is a cell, and there he expresses his desire to bestow, and through the society, it doesn't matter which degree it in by itself, but he receives the revelation of lights, and he receives it because he expressed his annulment to the society, and all those things. It doesn't matter what society feels, he receives it.

Student: So, Daat is considered part of Hochma and Bina?

M. Laitman: Yes, certainly Daat has to be incorporated of them.

Reader: Headline, “The Breaking of the Vessels and Their Fall to BYA.” Item 101.

Reading: (22:06) Baal HaSulam. Preface to the Wisdom of Kabbalah # 101.

The Breaking of the Vessels and Their Fall to BYA

101) Now we have thoroughly explained the raising of MAN and the Sefira of Daat, which are considered the anterior vessels of ZAT of Nekudim that were extended and rose to AVI. This is because AVI received the new light of AB SAG of AK from ZON of AK in the form of the dot of Shuruk. They lowered the bottom Hey from their Nikvey Eynaim to the Peh, and raised their posterior vessels, which were fallen in the ZAT of Nekudim. As a result, the anterior vessels of ZAT, which were attached to the posterior vessels of AVI (see Items 89 and 94), ascended, too, and the ZAT of Nekudim became MAN there and returned AVI to being face-to-face.

Since the bottom Hey, which is phase four, had already returned to her place at the Peh, the coupling by striking that was done on that screen of phase four elicited ten complete Sefirot at the level of Keter in the light of Yechida (see Item 84). Thus, ZAT, which are included there as MAN, received those great lights of AVI, too. Yet, all this is only regarded as being from below upward, since AVI are considered the Rosh of Nekudim, where the coupling that elicits ten Sefirot from below upward occurs.

Subsequently, they also expand into a Guf, meaning from above downward (see Item 50). At that time, the ZAT were extended with all the lights they had received in AVI to their place below, and the Rosh and Guf of Partzuf Gadlut of Nekudim is completed. This expansion is considered the Taamim of Partzuf Gadlut of Nekudim, see Item 26.

M. Laitman: (24:27) We have the expansion from above down, and the light enters the Keter, and this is called Holam, and it enters AVI, and it's called Shuruk, and ZON, the raised MAN, to their awakening. From Yesod of AK, we are obligated to go from AVI, from the state of Panim be Achor, Panim meaning there is Hochma in Abba, and there is no Hochma in Ima, to a state of Panim be Panim [face to face], and then the status of Abba and Ima, Panim be Panim is called the Sefira of Daat, where then, from this coupling of face to face, what you get down below from AVI is the light of Hirik. Don't confuse, don't get confused, the screen of Hirik that came here and caused the shattering of the vessels. Later, we use this concept, Masach of Hirik, as the middle line when the ZON raises MAN, and the MAD, only to such an extent that there will not be additional shattering. Now, it's called Masach of Hirik, which is done by the light entirely, the light of Ein Sof. What comes to us is the light of Ein Sof, because this is the light of the end of correction. It wants to fill also GE of ZON, and AHP of ZON. So, when is the Sefira of Daat revealed? We have Keter, we have AVI. When they are Panim be Achor, anterior to posterior, there's nothing in them, and here, there's ZON in Katnut. But when ZON receives an awakening from his Yesod of AK, they raise their deficiency, and then we get the Sefira of Daat that connects Abba and Ima, a connection between them. Then the light from the Keter comes, through this connection from Abba and Ima to ZON, from GE of ZON, it goes to AHP of ZON.

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