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

Daily Lesson July 9, 2025.

Part 2: Recorded lesson - June 25, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf. #45

Reader: Now we will move to a lesson from Rav from June 25, 2006 on “The Preface to the Wisdom of Kabbalah”, Item #45.

Question (Petah Tikva Center): (00:02) Why is it that when we illustrate the birth of the lower Partzuf, we always draw it coming specifically from the Peh, not from the Tabur?

M. Laitman: I don't know where you're taking it from, as if from what we see in this world. The lower one eats through the mouth or through the navel. The upper one gives to him from the breast or from the Yesod. There are two parts where the upper one gives, either the womb or the breast, and there are two parts where the lower one receives, through the umbilical cord or through the mouth. So, you're asking, these signs all come from the second restriction. They also exist in the first restriction. You see even now, the Peh of the lower one exists in the Hazeh of the upper one. In the state of the second restriction, there will also be conception, the degree of conception. Now conception and suckling seem to be as one, because there is a state of infancy and a state of adulthood towards each other. And it's also not states of infancy and adulthood, it's kind of a relationship between them, where AB needs just one degree to attain Galgalta. And that's similar to growing from infancy to adulthood. We can already see here a division of the Parzufim, where the Peh and the Tabur are two states of the Masach, the screen, which either works in actually receiving the light, that's called the screen that stands at the Peh, or it works to actually dispel the light, and that's called the screen standing at the Tabur. We need to understand that what we're drawing, and I made a lot of drawings next to Rabash, he saw those drawings, and we see that Baal HaSulam made some drawings, and generally Kabbalists used to make some diagrams from a long time ago. But these drawings are qualitative drawings, when I envision the Parzuf and the screens and all kinds of things, I imagine it, let's say, as a person, a person who experiences all kinds of emotions, and then I'm like a psychologist trying to draw these emotions: I love you, I move away from you. It's not about distances or meters, it's about the inner feeling. Am I getting closer to you in my feeling or not, do I have a desire to give to you, to first rearrange some relationships with you, it's an expression of a relationship between two objects. So, when we say the screen rises, the screen descends, the light enters the Kli, the light exits the Kli, we're only talking about the desire. There's nothing besides the desire and the changes in the desire, the inner changes of the desire. So what is the Masach in the Peh, in the Tabur, Yesod, the Rechem, Hazeh, it's about how one connects to the other. And more, or less; there's nothing else. And in what discernments is it less, and in what discernments is it more? So, we give names to these discernments, but don't think that these names refer to some places like in our world: there's a mouth, there's nipples, and there's a navel, and there's a womb, no, in spirituality it doesn't exist. In spirituality there's one desire that relates to another desire, that's all. When you get to feel these discernments in spirituality, you won't think of corporeality, you won't get confused.

Student: What I'm asking, what I meant to ask is, from what I understood, below the Tabur there are no lights.

M. Laitman: Below the Tabur, there's light of Chasadim, light of Dvekut [adhesion].

Student: Seems that in the correction, the lower one needs to be below that place.

M. Laitman: Treating the lower one, of course, especially happens below the Tabur. The desires that Galgalta takes care of in AB are all the desires below her Tabur. And also the whole structure of Partzuf AB over the Reshimot that are above the Tabur of Galgalta and the desires that are below the Tabur of Galgalta. It's not confusing, it's just that the diagram expresses a specific aspect of their relationship.

Question (Petah Tikva Center): (05:18) Aviyut causes the Zivug, the force of the Zivug [the coupling], and then the power to bring about a Zivug?

M. Laitman: Reshimo of coarseness is a complete Reshimo, and there is both clothing and coarseness of its own. You have this: there's clothing of four, then there's Reshimo three, where there's clothing and coarseness. That's why it's called a complete Reshimo. And then, over this complete Reshimo, it makes a coupling of striking. From the clothing, it knows what is ahead of it. Then, from the coarseness, he knows how he needs to push, and what calculation to make, and how to receive inwards. That's with regards to Partzuf AB. Everything is perfectly organized. And from the Reshimot of Hitlabshut, there's no coarseness here. It only works in rejection, in getting closer. But Reshimo of three is a complete Reshimo.

Student: So, what is this coarseness that gives the power for a spiritual coupling? And if there's no coarseness, why is there no power for a coupling?

M. Laitman: This is the coarseness that gives power for the coupling. The coarseness of the third level. But there's also three of clothing there. If it doesn't have that understanding, it doesn't know what it's dealing with, what light, something. It all has to be received from AB, from Galgalta. That's what we say, that there's four and three, meaning we talk about the upper degree that it has in Reshimo of Hitlabshut, four of Hitlabshut, clothing. But there's also three of clothing that relates to the three of coarseness.

Question (Petah Tikva Center): (07:41) Is coarseness both the desire and the screen together?

M. Laitman: Reshimo is information about the screens. We're not discussing the desires themselves in spirituality at all. In spirituality, desires without screens are not felt. They're not sensed. Even the shells, the Klipot, that appear, it's as if a desire to receive in order to receive, no. It already appears in a way that you can observe, and see, and sense through the screens. In the spiritual realm, from Ein Sof, which was before the restriction, and then the first restriction, and the worlds begin to form, the five worlds, and all the way to this world. Throughout this whole realm, 125 degrees, there's no such thing that is without a screen. There's no state without a screen. You can never feel a desire, which later takes on a screen afterwards, no, no such thing. That would mean to feel in that moment a Klipa, to be in a Klipa. In that moment, you're in this world. So you, as if fall out of the spiritual reality. How can that be? So, all of the spiritual states come with labor that precedes them. When the new state appears, you've already made preparation for it, and it comes to you with a screen. So, the Reshimo that now comes down from above downwards, let's say, from Galgalta comes the Reshimo to AB, this reshimo 4-3 is a Reshimo of how to work with the screens. It's not that I now take a desire to receive in order to receive, and now where is the screen, how do I install it? That can't be. Meaning there's something that I have in order to receive, and then I have to achieve screens from somewhere. Even though we're talking about from above downwards, these are degrees that just unfold. There's no matter of decisions, or debates here, or some concealments, but what I want to say is, from above all the way down from Ein Sof to this world, no such thing exists. And even if we talk about Klipot, it all appears with respect to us. There's no such thing in all of reality that there's a lack of equivalence of form with the Creator, besides our place of free choice, where we decide that we also want to be in equivalence.

Reader: Item 45

Reading: (11:35) Baal HaSulam. Preface to the Wisdom of Kabbalah. #45

As we have explained concerning the two levels—male and female—in the Rosh of Partzuf AB, these two emerge in precisely the same manner in the Rosh of SAG. But there, the male level is nearly at the level of Hochma, as it is from the record of clothing of phase three incorporated with the coarseness of phase two. And the female level is at the level of Bina, from the coarseness of phase two. Here, too, the Partzuf is named solely after the female level, since the male is a Rosh without a Guf.

Similarly, in Partzuf MA of AK, the male level is nearly at the level of Bina, called “the level of YESHSUT,” as it is from the record of phase two of clothing, incorporated with the coarseness from phase one, while the female level is only the level of ZA, as it is only phase one of coarseness. Here, too, the Partzuf is named solely after the female, meaning Partzuf MA or Partzuf VAK, since the male is a Rosh without a Guf. You will find it likewise in all the Partzufim.

M. Laitman: Meaning, we have the Partzuf of Galgalta, AB with Rosh of Hitlabshut and Rosh of Aviyut. With the Rosh of Hitlabshut [clothing], it clothes the Rosh of Galgalta, Galgalta only has one Rosh. Here is the Peh of Galgalta, Rosh of AB clothes from the Peh to the Hazeh of Galgalta. SAG, with its Rosh of clothing, it clothes the Rosh of coarseness of AB. With his Rosh of coarseness, it clothes AB from Peh to the Hazeh. So here, it's the inner AB of Galgalta, here it is the inner SAG, MA, with Rosh of clothing, Rosh of Hitlabshut, clothes the Rosh of Galgalta, with Rosh of coarseness, clothes from, this is SAG, from the Peh to the Hazeh of SAG, this is the inner MA. Then, excuse me, and the inner BON. There is BON with the Rosh of clothing over the Rosh of MA and it clothes the Rosh of coarseness from the Peh to the Hazeh, let's say, it doesn't matter here, the MA. All the Partzufim end at the Tabur of Galgalta, this would be the inner BON, they are all rooted in the Guf of Galgalta. Rosh of Galgalta is the Keter, Hochma, Binah, ZA, Malchut.

Question (Petah Tikva Center): (16:13) But if we say that every Parzuf after Galgalta essentially fills the vessels of Galgalta that were below the Tabur.

M. Laitman: So, that's exactly what it fills, you're right.

Student: It turns out that all these Toch, meaning that the internal ones are inside Galgalta, which is already filled in Galgalta, so what does that diagram represent, that the rest of the Parzufim are filling what? Vessels that were already filled within?

M. Laitman: This diagram represents the ability of Malchut of Ein Sof in all of her five actions to do the maximum adhesion in all of her desire as much as possible, more than that Malchut of Ein Sof cannot do. If the SAG would not operate afterwards, everything would just remain that way and that's it. Meaning if in SAG there would be no desires, no abilities, additional abilities to bestow, according to his nature of SAG, he receives it as if from the Rosh, because of his purity, because of his second level of coarseness only, then otherwise all of the Parzufim could not be corrected. We say it like this, Keter is the Creator, Bina is like the Creator, Malchut wants to resemble the Creator, it wants equivalence, that's it. So, all the five Partzufim carried out the maximum that was possible so that this Malchut will make actions similar to Keter, all these five Partzufim, what does remain in those five Partzufim when they express themselves in resembling the Keter, there is an additional force here in the Parzuf of Bina, from coming to equivalence of form, that can always receive from her desire to equalize with Keter, can always receive from the Creator additional forces for equivalence, Bina which later comes to Malchut, found below the Tabur. What is happening? It is as if extracts, not forces that are in Bina, there are no forces in Bina, otherwise SAG would emerge in a bigger way even before; she extracts for herself the same potential that she has from the four phases of direct light, where the SAG built the Malchut, created phase four. Phase two, which expressed itself in phase four. Meaning that from the root phase comes the second phase, and the second phase is called the upper Hay, the first Hay. And she, in her participation with Malchut, she made Malchut as the lower Hay. If not for the phase of Bina, the desire to bestow, in Malchut, there would be no additional desire opposite Hochma. All the difference between Malchut and Hochma, or will to receive is in adding the force of Bina. That the desire to bestow of Bina was added to the will to receive in Hochma, and both gave us this big will to receive in Malchut. So, the will to receive in Malchut is not just a plain will to receive. It wants to receive from the Creator, because it feels the desire of Bina in him. It feels the relation to the source. It wants that. You understand? It's already aimed at that. It's not like in Hochma, just given this and that's it. I don't know who and what from before. Therefore, the will to receive that exists below the Tabur of Galgalta, there's a force in it that results from Bina from which it understands that it's possible to bestow and to receive. And also in Bina, as a result, there's a root for the Malchut that exists below the Galgalta, and therefore she can connect to that, and she comes to connect to that to realize herself. Because what is Bina ultimately? Why did she create the fourth phase? Why did the second phase create the fourth phase? Because it's an expression of her desire to bestow, and now she's going to realize it. So this action of SAG going below the Tabur is natural.

Question (Petah Tikva Center): (22:19) So, if I understand correctly, we need to say that AB, SAG, MA, BON that are above the Tabur are simply an emergence, a fulfillment of the, let's put it this way, the realization of the Malchut of Ein Sof upon the desires that were created in it. Let's say like in Hochma in phase one. Upon the five degrees of coarseness within it, and not that now AB is going and filling the vessels at the end of Galgalta.

M. Laitman: AB doesn't fulfill the vessels of the Sof of Galgalta. AB is built from the Sof of Galgalta. What does it mean? Galgalta, from all her desires took whatever was possible to realize by her screen, and all the rest that was not realized from her desires are in her Sof. In the Rosh, you have Keter, Hochma, Bina, ZA, Malchut. Deciding how many of the desires, Keter, Hochma, Bina, ZA, Malchut, can be used. How much it takes from the Keter, Hochma, Bina, ZA, Malchut of the desires, that creates the Keter, Hochma, Bina, ZA, Malchut of the Toch. And how much it cannot take, that creates the Keter, Hochma, Bina, ZA, of the Sof. Galgalta realized a part of the five desires, let's say 20%. More than that, it can't. Now, where else does it take more desires, more matter to work with it on a different level from what's left, from what remains? So, she takes from the Sof.

Student: Can we say that, we know that phase four is composed of two parts, the natural desire that was created in phase one, and what was added, the desire for the status of the Creator over which there was shame. As if phase four is made up of two inner parts. Can we say that?

M. Laitman: It's comprised of all, but it doesn't matter.

Student: Can we say that Galgalta, above the Tabur, essentially Adam Kadmon, fills five degrees of coarseness of the natural desire, as if in phase one within phase four, and below the Tabur is that which desires the status of the Creator, which is already Bina that works in order to receive?

M. Laitman: There's no AB without Galgalta. The second action cannot be detached from the first action. AB is in adhesion with Galgalta, that is, his upper one. He identifies with his every action, he wants to be like the upper one, clings to the upper one, receives Reshimot from him, asks for a force, asks for fulfillment. AB and Galgalta in this action of the birth of AB, they become one. It's not about him being in her belly, there's no such thing yet, because they don't need that kind of process. But it is literally born from Galgalta, from within Galgalta. And what we say, that the screen rises to the Peh of Rosh, then it's included in the coupling, it's many actions that we can't now get into. But what I want to say is one thing. The action that AB makes is done in complete connection with Galgalta, as if both of these Partzufim are in contact with Ein Sof, and that's where the coupling happens. The coupling actually happens in the AB, which connects to Galgalta, and then with Galgalta, it makes a coupling in Malchut of Ein Sof. And that's where the light comes from. But we just break down these actions to a few actions for the purpose of just better expressing the development. All right, we'll talk about it more next lesson. For now, we'll conclude.

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