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

Daily Morning Lesson: August 20, 2025

Part 2: Recorded lesson – Aug 10, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #91

Reader: In the second part of the lesson, we will learn from Rav Laitman's lesson from August 10, 2006, from Preface to the Wisdom of Kabbalah, item 91. Preface to the Wisdom of Kabbalah, item 91.

Reading: (00:10) Baal HaSulam. Preface to the Wisdom of Kabbalah #91. 

Thus, you see that the Nekuda [singular of Nekudot] of Hirik could not emerge and rule in the world of Nekudim. Moreover, it caused the breaking of the vessels. This was because it wanted to clothe inside the Otiot, in the TNHYM below Parsa of Atzilut, which became BYA.

M. Laitman: (00:36) What did we learn: After the second restriction took place, and the Reshimot rose to the Peh of Rosh of SAG, when they rose to Nikvei Eynaim, and in Nikvei Eynaim there was a coupling of striking on Bet Aleph that was restricted. Turned out from that a Partzuf that's called the world of Nekudim in Katnut. It had Keter, Abba ve Ima, and ZON. And it was entirely in Galgalta ve Eynaim. Afterward, there was a coupling on Gadlut, on Reshimot Dalet Gimel. And according to this Reshimot, the Zivug lowered to the Peh and then the light started entering this Partzuf of the world of Nekudim. Earlier too, here, certainly there were these vessels of AHP, of ZON, but we don't draw them because they were previously not activated, so we don't draw them. But now what's happening, the light that came above, when it incorporated and entered Keter from above, it is called, Cholam. When it entered Abba ve Ima, it is called, Shuruk; and when it goes through to AHP, it is called, Hirik. It's just divided according to what awakenings there are in that light. According to Dalet Gimel, that light needs to come to Keter and Abba. Afterward, Ima is with it face-to-face with it, and with ZON, it requests from it, how do they request from it? That the light illuminates through the Yesod of AK. What is Yesod of AK? That there, there is seemingly this middle line of Malchut that incorporates in Bina. There is preparation on behalf of Galgalta, or on behalf of Malchut, to request correctly the light. And there is this seemingly correct request, and when there is wet Rukman from Yesod of Ve Ima, so then it turns to Abba Panim Be'Panim face-to-face. And then it transfers that big light to ZON and then through Galgalta Ve Eynaim, that light comes through and goes through to them. But when it goes through the Parsa, then there starts being this breaking here. And the sign of the breaking is that we draw that Nekuda below the Otiot, below the vessels, because when the light went through the vessels, the vessels couldn't hold it within themselves. But the light splashed out from that vessel outwardly. Outwardly means to the externals meaning to desires in order to receive which suddenly revealed in their Kli, desires without an intention in order to bestow. 

M. Laitman: (03:53) There are great explanations about that; I wouldn't say that they are clarified enough – how does that happen? Always I reveal within me, in my explanation and also in students, how much this topic is a subtle one that disappears, and it's not completely clarified. Because here we start touching on what relates to us. If we're speaking about the first restriction, the desire against the pleasure, so it's just like with us, a desire against the pleasure. Because in the world of Ein Sof, we have the same dimension as if in this world. Only there it's completely in order to bestow, and with us it's entirely in order to receive. But if we're speaking about the work in the screens, and especially when we're speaking about the three lines. So, we have no internal vessels that we can discuss. It's not simply pleasure and desire but there is an intention to bestow that determines everything, which includes within itself the feeling of bestowal. How to bestow, what exactly is its desire that you need to incorporate with, and then bestow inside that desire, how do you reveal that desire is inside your desire, therefore it created these desires so that you, within those desires, can reveal that it is inside them? And then when you bestow inside your desire that pleasure, you bestow that to the Creator. 

There are still no such preparations in us, and therefore, it's hard for us to understand this matter completely and without a doubt that's before us. So, we need, during the time of the study, increasingly, to accept that as with a search, like where is that? That certainly the system of the worlds and these broken vessels are with us.

Reading: (06:33) Baal HaSulam. Preface to the Wisdom of Kabbalah #91.

However, later, in the world of correction, the dot of Hirik received its correction since it was corrected into shining below the Otiot. This means that when ZAT of Atzilut receive the light of Gadlut from AVI, which should lower the ending bottom Hey from the place of the Chazeh to Sium Raglin of AK, and connect the vessels of TNHYM to Atzilut, and the lights will expand down to Sium Raglin of AK. Yet, they do not do so, but rather raise these TNHY from the place of BYA to the place of Atzilut, above the Parsa, and receive the lights while they are above the Parsa of Atzilut, so that no breaking of vessels would occur in them again, as in the world of Nekudim.

This is considered that the dot of Hirik, which raises the vessels of TNHY of ZAT of Atzilut, stands below these vessels of TNHYM that it raised; that is, it stands in the place of the Parsa of Atzilut. Thus, the dot of Hirik serves below the Otiot. This explains the three Nekudot, Holam, Shuruk, Hirik, in general. 

M. Laitman: (07:51) What's happening with us, what does he want to say? That after the breaking we have a scrutiny, and after the scrutiny, we have correction. And from that, we come to a state where we use the point or the dot of Hirik, that is called, a screen of Hirik, which is the middle line. That we incorporate inside the vessels of AHP, which incorporate in the vessels of Galgalta ve Eynaim. And then in that, we join from BYA to Atzilut, that is the correction. So, in the world of correction, the Nekuda, or the dot of Hirik, is used very specially, it's use. Meaning these discernments, these feelings where there was the breaking, where the lights contacted the vessels, where they broke through the vessels. Those same discernments we scrutinize, from them we bring out the vessels that is possible to incorporate or include in the upper one because they broke, they're flawed vessels. And through that in which we include them in the upper one, we correct them. Meaning they disappear in the upper one, and by doing so, we reach adhesion. And the vessels that are incapable of doing so, of incorporating in the upper one, they remain below as waste. And the incorporation of the Kelim of Achorayim and Kelim of Panim are called the Masach of Hirik that we make in the middle line, in the world of correction.

We will still learn that because afterwards we will learn in the further chapters, the work in three lines, the correction in three lines. Baal HaSulam in The Preface to the Wisdom of Kabbalah, does not really hold on to some chronological, serial explanation. But in the beginning, he explains about the reason for the Partzufim and then the reason for the breaking, and then the Rosh, Toch, Sof in all the Partzufim. He explains to us after he spoke about the entire Partzuf, and how it works out for it. And even now, he's speaking about the Gadlut, Katnut and all these things. And really, it is still before his explanations about them. Many times, he will firstly explain about something, and afterwards after a few pages, he'll start to explain what he earlier discussed. That's sometimes his style, and that also comes from a few things. First, as much as we see, according to his handwritings, which he prepared the articles very – with lots of discipline. He did that very strictly with himself in order to show how he serves the material. But he did not really organize that beforehand toward beginners because that's the nature of the material. That it needs to construct the person, construct the vessels in vessels that are constructed, so then there we can feel what he says, and we have no problem there. Therefore, when we read his material, we need to adhere to the books and to the authors, to adhere to him. What he says, that's it, that's what I want to adhere to, that's what I find in me, that's what I want to happen in me, that it will be felt in me. And as less as possible to pass it through the intellect, criticism, whether it's correct or not, whether it's this way or that way. But to be in this search, where do I have it here, and what's happening with me in that, that is much stronger, that's much more important work during the time of the study. So, he doesn't really go into all kinds of precisions here because he's searching for such students. So, the wisdom in a serial manner here, we won't find here. There are many white stains here in the wisdom of Kabbalah, in this entire explanation.

Question (Petah Tikva Center): (13:18) Some things seem to not be talking directly about the material. My question is, the action of attracting the surrounding light: What makes it connected to reading a specific type of material? For example, if Baal HaSulam would write about things that seem just mundane to us, mundane matters, would the surrounding light operate there?

M. Laitman: But it'll be harder for you, all in all: How or why does it matter? When you're speaking about Gemara, can you see through that that it's speaking about Shor, Hamor, middle line, left, right, your desires, Helvani, landlord. If you would know to immediately differentiate these things and not picture pictures from this world. So, learn Gemara, learn Torah, the Pentateuch, what does it matter what you learn? You think all these books, all the great ones had ten or 200 years ago? 200, 300 years ago, whoever, they maybe had two Mesachot in the homes and they were called wealthy. There were many places where the whole Shas would be there in Mishnayot. There were many such places in villages and in general, nobody needs to have all that. You can take one book with all kinds of, with spiritual roots, which people who are attained Kabbalists wrote that. But you don't need anything more than that, you just need a few pages of that.

There's no meaning for, if he would write, that he wrote six volumes of Talmud Eser Sefirot, but if he wrote three volumes, what's the big deal? We learn about the correction of the heart. So, you need to take material that, in it, you can, as much as possible, to depict it as closely as possible to your desires, which is, that's what it's discussing, is what's happening in desires. It cannot be that material speaks against your desires if you don't first work with a group because here you're speaking about bestowal, you're speaking about unity, about the correction of Adam HaRishon. Where the entire correction is between the souls and not inside each and every soul. How the soul connects to other souls, that's called, the correction in the soul, because we're speaking about the correction in order to bestowal. Correction in bestowal, meaning in connection with others. So, first you need a desire for that, the desire, the importance for that. You can only get that from the group. So, you need to work in the group so that...during the study, there will awaken in you this desire that you received from the group, and that deficiencies need to come precisely from the group. Otherwise, there will be no deficiency, it depends on them. Then you prepare yourself correctly for reading the material. If you, during the material, you forget about the goal, that's a sign that the group did not illuminate in you this path. The group can illuminate for you this path due to your attitude towards it. Not to increase it and not to diminish yourself in that. There are two actions here, etc., etc., so that's what's happening here. There's work with the book, where first there needs to be work with the group. And also, to listen to a Rav who explains to you how to organize those things. Your deficiency is what determines, if you think about some white elephant, so you'll have a white elephant – if you think about correction, so you'll have correction. There's no other way. 

Question (Petah Tikva Center): (17:49) In parts of the lesson where seemingly it's not about the material? 

M. Laitman: There's no such thing; they all discuss the correction. What else does the wisdom of Kabbalah discuss?

Student: Let's say you are now not talking directly about the material. I don't know, you're speaking about things like, say, dissemination. Or in the morning lesson, it turns out that we discuss things that are not the material directly. What then? 

M. Laitman: We discuss the means in order to create a deficiency in us, or conditions for a deficiency. But in any case, I need to receive from my environment a deficiency for the goal. Why from the environment? Because me and the environment, I need to correct my attitude to the environment, right? How do I correct my attitude to the environment? I myself cannot create that deficiency, the environment needs to supply it for me. I only have a point in the heart. Beyond the point in the heart, only the society can supply me with the deficiency, in addition to my point. However, if I use my point correctly, then I awaken a deficiency for the environment, for adhesion. And the deficiency for adhesion is the deficiency to connect with the points of everyone, to be a vessel in that, to reveal the quality of bestowal. So here, there is room for dissemination, study, work in the group, that is all here. There's no division here, it's all the same labor.

Student: So, why is there a differentiation between the morning lesson and the rest of the day? In the rest of the day, I can also connect to the group. Still, there is something? 

M. Laitman: In the morning lesson, you don't connect with the group. You need to come already with a deficiency. If you don't come to the morning lesson with a deficiency, so you'll get no benefit from it. You need to come to the lesson as you come to receive medicine. The surrounding light acts on you during the lesson when you sit with your friends. And you depict to yourself that now you are revealing the system that exists within you, and that system, you want to reveal it, you want to reveal it in a corrected way. And that now forces, lights, vessels act, etc., when does it happen? When you read in the book about your more advanced states. But if you want to reveal these advanced states in you, what does it mean to reveal? That in you, now, will happen something of bestowal, something of connection, an exit to others. That can only happen during the lesson but if there's no work prior to the lesson, then it's not worthwhile. That means that his wisdom is greater than his actions – he will come out as a professor of Kabbalah, and not as a Kabbalist.

If we learn without a deficiency, we learn what's written in the book, and we know it well. We don't get confused because we learn with the intellect. If we learn the Torah about the desires, the desires always change, and we always forget those, and we get confused. But all in all, we go through states, and we build vessels, that's the difference. Therefore, it's written, the wisdom of the Gentiles believe, the Torah of the Gentiles don't believe – whoever learns for themselves has wisdom. Therefore, you cannot, according to how much a person wisecracks with the Study of the Ten Sefirot, you cannot say that he's great, but on the contrary, he could be. 

Question (Petah Tikva Center): (22:28) If we always get confused and forget, how can you then teach? 

M. Laitman: We teach Kabbalah in that we read the lesson and during the lesson, we remind about the points that are important to remind about because they awaken in us this attitude to correction. Bina, Malchut, corrections, breakings, Adam HaRishon, we need to awaken all that in us. So, we forget, so what? I don't care about whether or not we forget. I care about whether there's a few times during the study that I thought about where am I in this material, how does this material go through me, where is it talking about, how does it go through me? If I connect to that, that is called that I learn the Torah; if I don't connect it to myself, to my own correction, that's not considered that I learn Torah, that means that I'm learning wisdom. That's a huge difference in its result. 

Student: So, I go through states, I always forget things. So, how can I teach someone? How can you teach Kabbalah? 

M. Laitman: So, you forget. And what does it mean, what does it matter whether you forget, and you teach material incorrectly? What, you are confusing the Sefirot, the worlds? He won't reach correction now? He also forgets in the next moment what he learned with you. We, all in all, go through together something that is discussing our correction, and as much as we want to be in corrections, that's all. That is all in all what acts. That is what remains in the soul, everything else, a few things will remain in the mind until it rots in the ground – what's it worth while? Let's hope that there will be eternal benefit. 

Reader: And now we will move to studying with friends. Before that, we'll sing a song.

Song: (24:48)