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

Daily Lesson July 10, 2025.

Part 2: Recorded lesson - June 25, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. Taamim, Nekudot, Tagin, Otiot [Flavors, Dots, Tags, Letters (TNTO, pronounced Tanta)] #46

Reader: We'll continue to the next part of the lesson, preface to the wisdom of Kabbalah. Preface to the wisdom of Kabbalah, item 46, subheading Taamim, Nekudot, Tagin, Otiot [Flavors, Dots, Tags, Letters

Reading: (00:21) 46) Now we have clarified the clash of surrounding light and inner light, occurring after the expansion of the Partzuf into a Guf. This causes the screen of the Guf to be refined, all the lights of the Guf depart, and the screen with the records that remain in it rise to the Peh of the Rosh, where they are renewed with a new coupling by striking, and produce a new level in the measure of coarseness in the records. Now we shall explain the four types of lights, Taamim, Nekudot, Tagin, Otiot, occurring with the clash of surrounding light and the ascents of the screen to the Peh of the Rosh.

M. Laitman: Meaning, we have direct light that comes to the Partzuf after the first restriction, and a screen standing in the Peh of Rosh, rejecting it, repelling it back, and then it checks how much of the light that's coming in. It can clothe within itself with the intention of using this light, this pleasure, in order to bestow. And then a part of the light that comes, the pleasure that comes, he can receive it, but he receives it and he enjoys it in order to bestow to the Giver. This action is called Zivug DeHaka’a, coupling in striking. It strikes the pleasure itself from within, its own desire to receive pleasure, and it enters into a connection through this coupling with the Giver of the pleasure. So, inner light, Or Pnimi, is direct light, Or Yashar clothed in reflected light, Or Chozer. And it expands in the vessels in which it can expand, meaning those desires in which the created being can receive in them the appearance, the revelation of pleasures, and through the revelation of pleasures, the revelation of the Creator Himself. A portion of the light that comes to the created being remains outside of it as surrounding light. Surrounding light is all of that light that should have filled the empty vessels that are here from Tabur till Sium, but because of lack of intention or in the absence of a screen, this place remains empty, and corresponding to it, we have the surrounding light. So, it turns out that the surrounding light and the inner light, although they were elicited through one screen they are in opposition. One he received, and the other he didn't. And the screen that came down from the Peh of Rosh, through these five parts of coarseness: Shoresh, Aleph, Bet, Gimel, Dalet, Root, 1, 2, 3, 4, now that receiving screen is in the Tabur, and it separates, in practice, between the inner light and the surrounding light. That's why this screen that stands here in Tabur, in the navel, came down from Peh to Tabur is the reason for the fact there are two lights, meaning that relative to the host there is a part that the guest receives, and a part the guest does not receive. That is why the Host is pressuring him, the surrounding light that's remained, and also the inner light, both of them apply pressure on the screen. The inner light tells the screen, “you received a very big pleasure, you are receiving pleasure. In addition to this pleasure that you're receiving, you're also giving pleasure to the Host, giving contentment to the host.” Look at the flavors, the expansion of the light from above down into the vessels are called flavors, Teamim. Look at the flavors you are now tasting. The surrounding light says, “you received as flavors only a small, tiny percentage of the light, a thin line, as The ARI says, relative to Ein Sof, all the worlds and everything that the Creator being receives through the screen is called, Kav Dak Meod, a very thin line. This is surrounding light, this is inner light that is revealed in a line through all the screens. The total of the screens can reveal to us only a thin line. All the rest of the space remains empty, vacant, the light cannot enter it, it remains as surrounding light around it. Surrounding is before the coupling and striking, and after the coupling and striking, when a part of the surrounding light, the encircling light, the part that remains after entering is called Ohr Makif, surrounding light. So, it's great, it's very big and great, and it's pressuring the screen on the other side, it says: receive, otherwise the thought of creation to fill this infinite space in order to bestow will not be realized. A very thin line is the only thing that exists, that's why the screen that is standing here agrees that it cannot remain there, that it cannot remain in that state, and fell itself justified in this state relative to the thought of creation. And then it begins to be refined, which is a state back in Peh de Rosh. It loses the degrees of coarseness, Daled, Gimel, Bet, Alef, Shoresh, 4, 3, 2, 1, root, and it returns to the previous state. Except, say because the pressure was on phase 4, it disappears, and what's left here is Reshimo, records from the state that we went through, this impression that remains in the screen from what it went through, going from above down and then going from below up, it has an impression of Daled over Gimel, 4 over 3. The expansion from above down is called Teamim, flavors, and the refinement process of the lights from below up is called Nekudot, dots. Why Nekudot, why dots? Because the dot, the point of Malchut, this black point of Malchut is revealed as the reason for the refinement of the screen. That's why in each and every action of refinement, that point, that dot, is the reason that repels the lights, that obligates the lights to depart.

The departure of the light because of this black dot is called this Malchut. It's called the black dot. They're called dots. Why dots and not a dot singular? Because now, in the light that is departing, the dot of Malchut is participating in that. This discloses its weakness, its inability to receive the light, and therefore, the dots are the beginning of the vessels. From the dots, the dots will assemble the letters. The result of the accumulation of the dots are the letters. All these black dots, points, are assembled into letters. Whereas from Teamin, from flavors, all we have left is Tagin, tags.

Question (Petah Tikva Center): (09:45) I don't understand the meaning of Dalet Gimel. 

M. Laitman: Soon. We're not discussing this. We spoke about it earlier. The meaning of Dalet over Gimel, four over three, is that level four of coarseness, he decided he's not using it. Level four of coarseness is a concept. It's not that simply I had five degrees of coarseness, and I'm not using the last one. Rather, what I used before, and I thought that I'm taking 20 percent of each portion that I have out of these five portions, now these 20 percent are called Dalet, or phase four, the last and final degree that I used. And now I'm regretting it, and I'm not using it any longer, because now I will come to these portions of food, of filling. I'll relate to them differently. First of all, I'll know the dangers that are lurking there for me, for my will to receive. I will relate differently to them, because I tasted them once, and the second time I'm tasting it, it means I ate once, and I'm going to eat more. It's like developing additional flavors. I have additional flavors. That's why in the same light, seemingly I discover, or I reveal Ruach. Why? Why is the will to receive growing in me? AB is coarser than Galgalta. You can say, hold on, but it's using only Gimel, only level three. It's the relative screen, it's the screen relative to Galgalta. So, he has a smaller screen or a greater screen. You have to think about it. But I won't talk about only the flavors of AK, flavors of AK that he's tasting in the light that he's going to work with, are greater than what he had in Galgalta. He felt this light, tasted it, in the Ruach, it relates to the coming light, with the records left over from the first time. How tasty it is, how flavorful. Together with that, in as much as he's unable to receive it, in the way his desires are pushing him to receive it. So, he has four, level four of coarseness, level four of clothing, level three of coarseness. This implies a new stature, not that something is left from before. That's how we say level four of clothing is the same. What do you mean it's the same? If it was the same, it would be the same Ruach as Galgalta, same thoughts, same calculations. When we say that he has four, level four of clothing, it means he has the same discernment of facing through the same light, the same emanator, but he is relating to it differently already. We'll find words. The important thing for us is TANTA.

Question (Petah Tikva Center): (13:23) Is the surrounding light what evokes the created being, the sensation of darkness, uncertainty? If it's the opposite…

M. Laitman: Look, there are many kinds of surrounding lights, and many actions that they perform on the Kli. Certainly the light that is outside of the Kli is felt, relative to the Kli, as existing on the outside. But there may be forms of surrounding light that give me fulfillment. What kind of fulfillment? The confidence that I'm going to attain it in the future. So, it shines into the vessel from the outside, and in place of a deficiency, it brings the vessel security and pleasure. It really depends on the state of the Kli relative to or compared to the surrounding light. So, I receive the surrounding light in such a way that I couldn't receive it, I didn't have the money to pay for it, so it would enter me, or to the contrary, that if it is going toward the surrounding light, then the vessel is happy that it's about to receive it, meaning the future shines for him. Surrounding lights are shaking the vessels together with the inner lights, one versus the other. From their perspective, there is either a positive impression, seemingly, or a negative one. It's not always darkness, as you're asking. Surrounding lights are received just like inner lights. The world we feel around us is an external vessel and surrounding light. A surrounding light is not simply light that's outside of me. What is it? Light that's outside of me? I don't know what it is. Why am I even calling it light? Meaning, the surrounding light is my feeling, and my vessel is my feeling that are seemingly on the outside. You feel your family is yours inside, right? You feel other people as outside of you, but you feel them. They exist within your vessels. That's why that surrounding light that we mentioned that is pressuring the Tabur, the navel, is inside the vessels. The screen that says, “I don't want to receive it,” it's a certain attitude from the vessels who possess no screen, and the light shines in them. Except it shines because I didn't want to receive the light in those vessels. That's why it only leaves an illumination there. It's called a surrounding light. You can't really find a concept called light. Impression, the excitement of the vessel, is called light. I can't say about something that's outside of my excitement, my impression. Outside of it is Atzmuto, His essence, His self. The light is an impression of something that's going through me, and I'm excited. So, what is light? You are feeling excited, right? Something excites you, and that's why it's called light. The light that is outside of my feeling, I cannot say anything. That's why encircling light, surrounding light, those are lights that are inside the vessels. A kind of impression, but an impression that's less than something called inner light. 

Reader: Item 47.
Reading: (18:09) Baal HaSulam. Preface to the Wisdom of Kabbalah. #47

47) It has been explained that through the clash of the surrounding light in the screen of the Guf, it refines the screen of all the coarseness of the Guf until it is refined and equalizes with the screen of the Peh of the Rosh. The equivalence of form with the Peh of the Rosh unites them as one, and it is incorporated in the coupling by striking in it.

However, the screen is not refined at once, but gradually: first from phase four to phase three, then from phase three to phase two, then from phase two to phase one, and then from phase one to the root phase. Finally, it is refined from all its coarseness and becomes as refined as the screen of the Peh of the Rosh. 

M. Laitman: There is no partial quantity in spirituality. Ten and not 9, ten and not 11. We're speaking of a vessel that has to expand from Shoresh, Aleph, Bet, Gimel, Dalet, Root, 1, 2, 3, 4, so that this last phase feels. I feel only in this last phase 4, and the preceding phases are the quality of the Creator. And then we are speaking only of phase 4 that is working and that is active. Therefore, it cannot be that if there is a coupling and striking, then there is a part of the vessels, all the vessels. Phase 4 is making a calculation to what extent they can resemble the three preceding qualities. Why 3, Shoresh, Root, 1, 2, 3, 4? The qualities are, or the phases are 1, 2, and 3. The root is the root itself. It's unknown. It's the emanator. But the way the emanator presents itself, displays itself toward Malchut, the emanated being, these are the qualities of the Creator. Eight Sefirot. Malchut wants to resemble the root for it. These eight spheres are an example for how to resemble it. You have Abba, the father, and the child, and how the father shows himself toward the child. It shows him what it means to be a dad, how can he be great like him. So, there are, between them, this connection. What am I trying to say? It cannot be that there will be more or less than five phases, qualities, always. And all the couplings, the decisions in the Rosh, in the Navel, in Tabur, they must apply to the entire package. So, just like in the Rosh there was a coupling and striking and a decision, I'm going to receive. He cannot decide to receive less, rather all the discernments. After all, there was one vessel here, Shoresh Alef Beit Gimel, Dalet, root, one, two, three, four. He made a decision. He now formed the Rosh. He decided how much to receive, so he divided this vessel into two parts. One part, one, two, three, four, five, the Toch, and divided it into, one, two, three, four, five, Sof, the End. Ending. So, from the root, a part went here and a part went there. This is Tabur. Phase one, a part he's using, a part he's not using. Phase two, he's using a portion and another portion he's not using. The third phase, a portion he's using and a portion he's not. And the same thing for Behina Dalet, a portion it is using and a portion it is not using. Also in the Rosh, what did he do in the Rosh? He took all those discernments, all these phases, and he planned them in potential, what to do with them. And in the Rosh, he divided this vessel of himself. The vessel of Ein Sof divided it into two parts according to their ability to use it. What's the innovation where in Galgalta you have a Rosh, a head, a new quality, which is the essence of the created being, how you can face up to the Creator, make a restriction and work out his attitude, and then divide what's coming to him into what he can receive and he's working with it according to bestow, in order to bestow, and that is the essence of the Rosh, that's what's new here. Because everything that's below the Rosh, below the head, it's an action, there's no innovation relative to the Rosh. What the Rosh decides, that's how it goes. So what stays with us when we go back to Ein Sof, that vessel of Ein Sof after the entire process, that's what's left, but we are coming back with the Rosh, the head, and that Rosh is our study of who is the emanator, and by that we acquire that degree, that understanding, that stature, why am I speaking about that, you know? There's no partial thing in spirituality. Meaning, the screen has to go down from Peh to Tabur, nothing can be here in the middle, because it works with all five descernments, and it has to be refined all the way back up, because it has to carry out the action it decided on. 

Question (Petah Tikva Center): (25:36) When the Rosh calculates it takes the whole of the Malchut of Ein Sof into account?

M. Laitman: The Rosh, head, there's no Rosh, there's no head. Malchut of Ein Sof, after the first restriction, and after it restricted itself, and after the restriction, with the decision of the restriction, it faces up to the light, it comes back with the understanding of the restriction, with all those previous discernments, first returning to the previous qualities, phases that she was impressed by, and then she was given the quality of the feeling of Busha,  shame, now after the restriction, there's no more feeling of shame, but the experience with the feeling of the fulfillment, the feeling of the emanator, the feeling of how opposite I am to him, and the feeling of I'm restricting myself, and the feeling of how much he wants me to receive and to fill myself, with all of that, when she goes to scrutinize her current state, and all the thought, and the attitude, and the scrutiny, this is the beginning of the Rosh of Galgalta, the head of Galgalta. And now, from this feeling from the past, with the experience, with the records and everything, and now the attitude toward revealing who I am now relative to Him, and what can I do under the circumstances, this is what Galgalta, how Galgalta is building its Rosh, and then it gets to a feeling of I can receive in order to bestow. There are examples for that, from Bina, Zeir Anpin, and all these qualities in the Malchut, there's the force of restriction in her, where she's able to withstand the pleasures, there's the power of shame that built the restriction in it, now it needs to create another force, the force of the screen. And the force of the screen is in addition to the restriction; it's greater. Restriction, we know, I can not eat, but eat and then starve yourself, it's much more difficult, because you receive pleasure, they enter the world to receive, it begins to work against the intention in order to bestow, because the reception and the intention of bestowal are opposites. So, Malchut of itself acquires a new force of bestowal, called, in addition to the restriction, a screen and a reflected light, where from? From going over all the actions the Creator did to her, for her, and this recognition of the greatness of the emanator, from that, she has additional force with which to bestow to Him. That’s why it can go in order to Receive to bestow. 

Question (Petah Tikvah Center): (28:52) Where Do We draw the circle of Ein Sof and the thin line. The calculation of the Rosh de Galgalta  performs on that thin line?

M. Laitman: No, the Rosh of Galgalta is standing here. It’s hard for us to depict all these discernments in spirituality. Before the emanated beings were emanated and the created being created the simple light was filling all of reality.the world of Ein Sof was filled and restricted itself in the central point, the world of restriction, the world of restriction. The light departed around that center point. Now, after the restriction it begins to think, what can I do? Meaning in the quality of Ein Sof, with the center point here. Here you have the four discernments Root, 1,2,3, and the dot is called 4. It’s called a small dot because relative to everything, compared to everything (we have to write definitions to these words) A tiny point relative to these first discernments that are great. So this dot builds a Rosh. What is a Rosh? The way it relates to the previous three phases, it’s the light that parted singularly and it’s outside of her. She creates an attitude towards this light from within her, it’s the beginning of the Rosh de Galgalta begins to make calculations between herself and the light that departed, and the Rosh is around that circle. Afterwards it begins to relate in the form of a line, what is a line? Restriction, limitation, a measure, a certain measure, where I have a dot, or a point which is phase 4 and I Receive relative to how much the Creator gave. Now I perform a coupling by striking for the Upper one- here’s the Rosh and it begins to Receive inside of it, all the vessels are from Peh to Galgalta and relative to this Partzuf we have all the other Partzufim here inside this line. All of them.

Song: (32:28)