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

Daily Lesson June 27, 2025.

Part 2: Recorded lesson – June 6, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #33.

Reader: We will now watch a recorded lesson on the Preface to the Wisdom of Kabbalah, item 33. The recorded lesson is from June 6, 2006.

Reader: Item 33

Reading: (00:02) Baal HaSulam. Preface to the Wisdom of Kabbalah. #33

Now we shall clarify the matter of the clashing of inner light and surrounding light on one another, which causes the refinement of the screen and the loss of the last phase of coarseness. As these two lights are opposite yet connected through the screen in Malchut of the Rosh of AK, they beat and strike one another. 

M. Laitman: So what's happening here? We always have five degrees of coarseness in the vessel. There cannot be a vessel where you don't have the tip of the Yud, Hey, Vav, Hey; or Keter, Hochma, Bina, Zeir Anpin and Malchut. Or if we talk about coarseness, then coarseness of Shoresh, Aleph, Bet, Gimel and Dalet. And if the vessel is working in order to bestow, it is interested in performing an action in full force with all its power, otherwise it won't be bestowal. And so it performs that act of bestowal with the Masach, the screen, by receiving the upper light only by way of rejection. First, it rejects the light, then it calculates, and then receives whatever part of it she can aim in order to bestow. So direct light, reflected light, and within she receives the inner light. And where is that felt? In the coarsest parts. Do not be confused thinking that, well, let's say if I have some meat, some salad, soup, dessert, and so on, I take just one thing. No, I take all of the food, I take from everything. But I eat with great appetite, with the greatest desire, to the extent that I can join it with the intention to bestow contentment upon the host. But I take everything, which is to say that the entire vessel has to comprise its five parts. And we talk about five parts like the five senses, which are always included together in the perception of reality. But it depends on the coarseness, the depth to which I perceive reality. But it cannot be that one sense is disconnected or some part of the vessel is disconnected. We're talking about the magnitude, the size of the coarseness, so we have to discern what we're speaking, what we're talking about. 

Here I'm talking about coarseness. And in a small vessel, in a large vessel, we have Keter Hochma, Bina, Zeir Anpin, Malchut. But when we talk about coarseness, this is coarseness, these are the Sefirot, and this is HaVaYaH. However, when I speak about Aviut, then the coarseness, then it's the coarseness which is in action with the intention to bestow. So, it follows that the vessel which is now operating, it's operating with its full coarseness, performing a coupling by striking with the upper light. And that the light that enters and the light that is reflected are two opposite lights. You have the part of the light that I didn't receive within, which is called, the surrounding light, and opposite that I have coarseness, otherwise I would not feel, otherwise I would not feel it. And moreover, there's another part of me which remains empty which the surrounding light needed to fill. And in truth, where do I feel this emptiness? It's precisely when the surrounding light fills it; I don't feel what's all around, outside, I feel that I divided my vessel into two halves. In one part, I have inner light, which I received with the intention to bestow. And in the second part, I feel the light because I felt it in the Rosh and I performed the calculation. However, this part is without intention, I cannot yet place an intention on it. And so with these two parts between them, rather, I feel a divide, a difference. They, for me, are in collision – in conflict – because this part I lack. Through to the end of correction, I cannot work with it, at least working in bestowal. And then I feel how opposite it is to the first part, and the pressure of the direct light applies, specifically, to this second part. Direct light minus inner light equals surrounding light. And then, I feel the part that's left, I feel that I cannot bestow upon the Host with it. And then I have the Bitush, the beating, the striking between these two parts, and it seems to me that the two lights are beating against each other. But I don't feel the lights ever, I feel phenomena within the vessel. And so it follows that the two parts of the vessel, the full vessel and the empty vessel, one that's empty with the intention to bestow, right, it's not with pleasures, that's what it is. The intention fills the vessel here, the sensation of bestowal upon the upper one. And here, no feeling of bestowal upon the upper one, because everything is placed under the restriction. And so, these two different feelings, the extent to which I can and the extent to which I can't yet, they beat against each other, the two parts of the vessel. Let's say, it's like a part of the stomach that's full of good food and a part that's still empty and the conflict between them creates tension within me where I want more, I want to eat more, for example. 

But here, it's in order to bestow. And this action, this inner sensation within the vessel is called the beating, Bitush. And so, Baal HaSulam says that this beating brings about the purification of the Masach, the screen. Meaning, that if I had the intention to bestow, this is called the Masach, the screen, then this intention gradually reduces, gradually diminishes.

Reading: (08:28) Baal HaSulam. Preface to the Wisdom of Kabbalah. #33

Interpretation: The coupling by striking in the Peh [mouth] of the Rosh of AK, in the screen in Malchut of the Rosh, called Peh, which was the reason for clothing the inner light of AK by the reflected light it raised (see Item 14), is also the reason for the exit of the surrounding light of AK. Because it detained the light of Ein Sof from clothing phase four, the light came out in the form of surrounding light.

M. Laitman: Meaning, the Masach, the screen, is the interface between all the lights. Between coarseness and purity, between the inner light and the surrounding light, between the full part of the vessel and the empty part. The screen is the axis of the entire operation, they all connect to it. It's a kind of axis, right? And therefore, it is also the cause of everything that emerges from it. So, to begin with, it connects the coarseness with the light that comes and performs acts of bestowal, an act of bestowal. And so, from that act, from the screen that performed the act, we later have all the other phenomena emerging and everything depends and is connected only to the point of the screen. Where is the screen? The screen is actually within the entirety of the coarseness of the vessel, wherever I feel a lack, there you have the restriction and the screen. It's not that it exists only in the Rosh, the head, and not in the Guf [the body]. No. We talked about that before, the head and the body, the Rosh and Guf, that's just before and after. With the same vessels, I just calculate in potential, and then with the same vessels I perform the action in practice. That's the difference between the head and the body, the Rosh and the Guf – in potential and in force. So, the screen is between them, because first it calculates, and then it engages the operation, the action. 

And so, if we speak about something that collides, we have to remember this happens only within the screen, and the Bitush, and the surrounding light, and so where is that? In the screen because the screen divides the light into two lights, and these two lights which are in contrast, conflicting with each other, the inner light and the surrounding light. The screen is a kind of barrier between them and so, if they feel opposite, well, who feels it? The lights don't feel, it's the vessels, the empty part of the vessel and the full part of the vessel which feel that they are opposite to each other. And the screen, the Masach, is in the middle between them, and therefore they want to cancel out the screen. What screen do you have here, and what screen do you have up here in the Rosh? In the Rosh, you have the Masach of Peh, the mouth, and here the Masach of Tabur, the belly. And what's the difference? The screen before the action, and the screen after the action. Before the action, it's only potential, after the action, this is what was actually done, and the vessel is divided through the action, but it's the same screen. But, so when you have these two opposite parts, they beat against each other, so to speak, bringing about the purification of the screen. So this screen, this barrier, disappears. 

What other difference do you have between the two screens? This screen is the intention to bestow, and this screen here is the separation between the full part and the empty part. It doesn't have the intention to bestow anymore, it doesn't have any power; it already applied them in the act of bestowal. And this act of bestowal is called, the Toch, the inside part of the Partzuf. And what remains is only a kind of barrier, which keeps the vessel from breaking, shattering the same process, the decision that happened in the Rosh. And so it is maintained here at the end of the Partzuf, the Sof of the Partzuf. Therefore what happens here is that the vessel doesn't cancel the intention to bestow. To the contrary, by canceling the separation, it grows stronger in bestowal. Because it says, I'm not violating the empty part of the Partzuf, I'm not going to receive in it. But because I cannot reach the end of correction, where I need to receive in it as well, I continue my operation in a different way, by way of purification. And therefore we say that the screen rises from Tabur to Peh, that's how it rises. And this action is, you could say, more spiritual than remaining in the place of the Tabur and not doing anything.

Reading: (14:08) Baal HaSulam. Preface to the Wisdom of Kabbalah. #33

[...]Because it detained the light of Ein Sof from clothing phase four, the light came out in the form of surrounding light.

In other words, that whole part of the light that the reflected light cannot clothe, like phase four herself, emerged and became surrounding light. Thus, the screen in the Peh is the reason for the surrounding light, as it is the reason for the inner light. 

M. Laitman: So, the screen is the cause for the division of lights and vessels into different parts and types. Continue.

READER: Item 34.

Reading: (14:52) Baal HaSulam. Preface to the Wisdom of Kabbalah. #34

We have learned that both the inner light and surrounding light are connected to the screen, but in opposite actions. And to the extent that the screen draws a part of the upper light into the Partzuf through the reflected light that clothes it, so it drives the surrounding light away from clothing in the Partzuf.

And since the part of the light that remains outside as surrounding light is very large, due to the screen that detains it from clothing in AK, as written in Item 32, it is considered that it strikes the screen that removes it, since it wants to clothe within the Partzuf. In contrast, it is considered that the force of coarseness and hardness in the screen strikes the surrounding light, which wants to clothe within it, and detains it, as it strikes the upper light during the coupling. These beatings that the surrounding light and the coarseness in the screen beat on each other are called the clash of surrounding light and inner light.

M. Laitman: Well, either we explained it in our customary fashion. Or, yes, after the decision we have in the Rosh, the inner light is accepted here, and the portion of the light which is not accepted remains outside. And again, what does it mean, outside? It's felt in the Sof, the end part of the vessel, and so, the beating between them, therefore, happens in the Tabur, and in Tabur, their collision, their meeting is felt as a beating. As a result of the beating, the Bitush, they feel, these two parts feel themselves as being in conflict, because in the Rosh, you have ends of Infinity, and it will not rest until it fills the entirety of the vessel as it was before, as it is written, until it is my partner, until its partner is given to it. And therefore, the direct light forces, compels the vessel to advance. So if I received 99% of the light in order to bestow, this, as far as the direct light is concerned, is like zero. Because it speaks only to the end of correction. It doesn't accept a quarter, half, there's no partial thing in spirituality; if it doesn't have the end of correction, the light does not rest. For the direct light, a part or nothing, that's the same thing. And from here, you have many laws in the Torah that stem from this, and therefore we have to finish, to complete the action. 

And so when the direct light pressures the vessel, what the vessel received for it, it's not felt as having been received, it doesn't perform these calculations, it doesn't say, oh, I received a little bit, now I can rest. No, it continues pressing until you reach the end of correction. And the vessel, which made a calculation in Ein Sof, which decided that it's going for receiving in order to bestow, returning to fulfill the purpose and goal of creation in its entirety. That decision too, which took place here at the Peh of Rosh, it's a decision regarding the entirety of the light. And so it follows that the beating that happens, if I didn't reach the end of correction, then my action wasn't right, it's as though I did nothing, and therefore the screen has to purify again. And, as usual, it purifies and reaches the Peh of Rosh as if it did nothing, it didn't operate. What does it mean? Well, it received the light, and now it returns to its starting point, good starting point.

Question (Petah Tikva Center): (19:37) The two aspects of the Masach are hardness and coarseness. Can you say that hardness belongs to the Masach of Peh, and coarseness to the Masach of Guf? 

M. Laitman: The truth is there's no difference between the screens, we just say, we speak of what appears in this part of the vessel or that part. Because if I'm now just thinking before the action, then my screen is called just, the intention. And if I'm already receiving in action after that decision, then my screen is called, coarseness and reflected light because I'm working with it. And if I concluded the action, then my screen is just the reflected light which exists at the end, at the Sof of the Partzuf. And so, it always depends on what part of the vessel I'm talking about when referring to the screen.

Question (Petah Tikva Center): (20:47) All of these actions of the lights, how can you feel it? In my daily life, can I feel any of this? 

M. Laitman: If we think at some point, not just about how to fill our bellies, but also if we feel good, content. If we have some special relationship with the one giving to us, then you have a calculation going. And if you have not just a calculation regarding the pleasure, but also regarding the Giver of the pleasure, and in many cases in our lives this happens. Then you can already imagine somehow your status, your position in comparison with the position of the spiritual vessel. Of course, it's not the same thing, the intentions are different: Your intention is how to dispel the shame and to increase your self-respect and magnify ourselves and pay less to the host, to make myself bigger in some way. And so, you have two calculations, one with respect to the vessel and one with respect to the Giver, the one who fills you. And so, you can understand somehow what we're talking about, it's not for nothing that he gave us an example with the guest and the Host. Because in our world, there is no example that's closer that can express all these different components more accurately in respect to the relationship between the created being and the Creator. In the whole of reality, there's nothing more than myself and the Giver, the Emanator, the Creator, and all the other relationships and everything which appears to me. Whether if I'm looking at the world and humanity, all of existence, whatever I perceive, it's all just my connection, my relationship with the Emanator. And though it seems to me there are people and there's a world there, but really these are the forces by which I'm communicating, connected, to the Emanator. It's a false world, it's imaginary, that's how I perceive these forces, these desires through which I connect with Him. And so it is with each and every one of us, from his point of the shattering where he thinks he exists, from there he connects to the Emanator. 

So we're not talking about anything here other than this connection, this relationship. And in terms of that I have pleasure, which comes from Him, and let's say the greatness which I discover, His greatness; and it all comes from the Creator. This is how He presents himself to me, and I need from these two sensations that I receive. I receive it into my own box, my black box, I don't know what's actually happening outside of it, but this is how reality appears to me, including two parts. Something that He gives me, this external part, the greatness of the Creator, this is the world which surrounds me, it appears to me like a world and people and so on. Afterwards that world disappears like in a cloud and behind it I begin to see the upper world. And the pleasure which I receive through this surrounding world, the pleasure, now, people who are short-sighted, they feel the pleasure alone. They cannot take into account the giver of the pleasure, like babies, for example, very small children. They receive the pleasure and they don't feel that it's yours. If a person, in terms of his senses, his perception, such that it's not with respect to the pleasure alone, but towards the giver of the pleasure, he becomes smarter, he develops other than just a means to receive the pleasure, means to also perceive the giver, then he's a more developed person. The inanimate, growing, living degrees are still, vegetative, and animate, they perceive only pleasure. You can throw a dog a bone, it won't be offended, right? That you threw it. I throw a bone, throw something to a person, might be offended, might not be, depending on the degree of development and the situation. But so, the inanimate, growing and living, they have an attitude, they have a relation only to the fulfillment, the pleasure. And the human can relate to the giver, the speaking degree. 

So, it's like in the four phases of direct light, we have Shoresh, Aleph, Bet, Gimel, and Dalet, the fourth phase, is very special. Why? Because here you have only different qualities and pleasures, but in the fourth discernment, the Giver is sensed and felt, the Giver. And therefore, the fourth phase, the fourth discernment, is called, the created being, the created being. So, when a person discovers some regard for not just this world, which he sees, but forces or the force which stands behind this world, then he begins to act accordingly and develop himself. And he gives us an example, which is simple, the guest, and the Host. The guest sees the very nice refreshments prepared especially for him to match his tastes, because the Host knows he created, through the light, he created our vessel. But the guest sees the Host also seated at the table, and that spoils his attitude towards the pleasures. He has to take the Host into account to some extent. And then, the importance, the greatness of the Host on the one side, and the greatness of the pleasures on the other, that's the calculation we have. That's the struggle, the struggle is to what extent do I want to enjoy and what do I want to enjoy? And so, if the pleasures are great, I lose my human form and I think only about the pleasures, I become addicted. If I can abstain from the pleasures, meaning to reject them, to halt them in some way such that they don't reach me and pressure me in an uncontrolled manner. Then I can begin to make a calculation regarding the greatness of the Host. Maybe it's better for me to be connected to him and not be addicted to the pleasures. Or, on account of me using the pleasures, I can actually connect to Him. So, maybe I'll reject, I'll stop receiving the pleasures so he knows I'm not relating to the pleasures, but rather that I want to relate only to Him. And then, when He reveals to me His attitude towards me, that He wants me to taste, then I taste the pleasures and then it's for Him, to connect to Him, to bestow upon Him. Like in our lives, let him ask, and for the time being, I'm not taking, and if I'm taking after he requests that I take, then it means I'm doing him a favor. 

So, with all these different forces, the greatness of the Host and the pleasures, between all that, we have the way we perceive reality. And if we position ourselves correctly with respect to reality, then we begin to feel that the pleasures don't come to us, or the pleasures, or the lack of pleasure, which is all suffering, right? We have nothing other than the appearance of the light or the lack of the light in our vessels. So, if we begin to relate correctly to our perception of the world, then we begin to see what we have behind this picture. The forces which govern reality, and then the single force that governs reality. And if we begin to connect to Him, then we begin to understand Him and we begin to rise to His level of being. And then a person, through this world, through it, he penetrates into a connection with that emanating force. By that, the person himself comes out to that degree of being of eternality and perfection. Then he sees that his existence in his body, with these senses, which he now has, the way he now exists. As you feel yourself to be right now, he feels that these things depend solely on his inner sensations. It's not real, it's just an inner feeling, which can transform, can change, can shift into completely different feelings. We see our bodies, our lives, we see everything solid – nothing of it is solid. If our vessels change, we begin seeing how these things are all vanishing and we are suddenly in a different dimension. And this is what the wisdom of Kabbalah speaks of, how to emerge and reach their place.

Question (Petah Tikva Center): (31:41) What is this action of the purification of the screen? What is it trying to achieve? 

M. Laitman: Well, I am facing my decision, point of decision, and I make it, and I act upon it, and I reach a kind of balance with the upper light in terms of my intention, my coarseness, the entire calculation. And after having calculated in potential and in force, I find, I discover that I actually did nothing, I didn't reach the end goal. The end, the ultimate goal, is the adhesion of the vessel with the light. Malchut wants to reveal itself as existing with all its coarseness, the fourth discernment. That it's equivalent with the second discernment, and through that with the Shoresh, the discernment of Shoresh, the root. And if she doesn't achieve that, if she doesn't attain that, then her action was improper, wasn't right. You can't say, oh, but she did something in part, no, she did nothing in part. And he likens this with his example, his examples are very accurate. He likens this to a King, there were two friends, and one became a King, and the other became, or rather remained poor. And then the poor one comes to the King, and the King says, what do you want? And the poor one says, I have a box, give me whatever you can give me. And the King says, okay, go to the treasury, and there they'll fill your box with money. So, he takes his little vessel, he enters the treasury, the box is filled, and then he exits the treasury and the vessel is turned over, everything is poured out. And he's told, okay, try again, try again, try again. So every time he exits the treasury, and he has this little vessel that's full, and it's poured out for him, it's emptied for him, he's then in despair. He sees that his action, his action failed, and the money he took from the treasury, well, he lost all of it.