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

Daily Lesson June 30, 2025.

Part 2: Recorded lesson – June 19, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #35.

Reader: We'll go to a lesson from June 19th, 2006, the “Preface to the Wisdom of Kabbalah”, and we're going to read from the writings of Baal HaSulam, item 35, starting with “since the screen of the Guf was incorporated…”

Reading: (00:08) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #35.

35) Since the screen of the Guf was incorporated in the screen of the Rosh, it was incorporated once again in the coupling by striking in the screen of the Peh of the Rosh and a new coupling by striking was made on it. Consequently, ten new Sefirot emerged in it at a new level called AB of AK or Partzuf Hochma of AK. This is considered “a son” and a consequence of the first Partzuf of AK.

M. Laitman: What does it mean that the Screen of the Guf was incorporated in the screen of the Rosh? The screen of the Guf is my intention to adhere to the Creator in all of my desires, in which I discover the pleasures. And I ascribe these pleasures to Him; and inside these pleasures, I discover Him. With my intention towards Him, I discover His intention towards me, and there, inside these two intentions that connect inside my vessels, I discover the point of unity. So, this is revealed inside the created being, inside the desires of the created being. This is why we say that inside the Partzuf, there the Creator is clothed. And only there is the whole of reality that we can feel, even the existence of the surrounding light that seemingly is around me. I don't know what exists around me, I don't have vessels that are outside of me so that I can check what is around me. That same light that I rejected, and it exists inside the vessels in the Sof of the Partzuf, but not in a way that I receive it, but that I repel it. That same light is called for me, surrounding light. The fact that I draw it on the outside, surrounding light that seemingly pressures me in the Guf, this is how I depict it, but in truth it actually fills the Sof of the Partzuf here. But it fills it with my rejection. I don't want it. And so, I feel it as existing outside of my desire. But it cannot be that I feel something that is around the Partzuf, and where do I feel adhesion and the clothing of the Creator inside of the created being, their unity? In the Toch, in the inside, in the middle – here everything takes place, whatever occurs between me and the upper one, the Emanator, only there.

So, it turns out that that same screen in which there was this meeting between the Creator and the created being, that same screen has now been refined. The created being is willing to come out of adhesion with the Creator out of the fear that he will begin to enjoy and in such a way he will break the adhesion. Even though all of the other things do not hinder it, but only one thing, that he will lose the adhesion, the intention to bestow. This is what he says, since the screen of the Guf was incorporated in the screen of the Rosh [head], it was incorporated once again in the coupling by striking in the screen of the Rosh. What does that mean, in the Peh of the Rosh, what does that mean? Because in the created being there are always two decisions: One decision is I want, following the first restriction, I want to receive the upper light in order to bestow to the Creator and I'm willing to do it to the extent that I can use my desires in order to bestow. So, realize that here there are two decisions that seemingly contradict each other – I'm willing to receive the upper light out of the fact that I reject the pleasures. I receive the pleasures inside on the condition that they will be pleasures not for me, but for the Creator.

So, there are two screens here: One screen is the one that repels, this is the screen at the Peh of the Rosh, it always works in repelling, rejection. And a screen that can come down from the Peh of the Rosh downwards, a very different screen, which is the screen that receives. And it works with the part of the coarseness that it decides it's going to receive; it works with that. So, two things that seemingly are different and contradict each other are opposite to each other. I constantly stand against my feeling that I would enjoy, and I reject myself from enjoying, that I would enjoy. This is considered that the screen at the Peh of the Rosh exists, it is not canceled. And another screen with which I do begin to enjoy with the intention to bestow. First, I activate the intention to bestow, first, I check it in what form, in what intensity it exists within me. And then accordingly, I begin to enjoy with that intention, this is already called the screen that receives, that expands from the Peh downwards. That same screen that is refined, they work with it like with a pump. I receive and I empty myself, I receive and I empty myself; I control it. This is how it seems from the perspective of the vessel, that it controls it, but from the perspective of the lights, we understand that the lights also activate the vessels. By shaking the vessels, they bring the vessels impressions from the entire process. And then at the end of the process, from above downwards, the vessel starts to be equipped with all the records, and it can already activate them through its own free choice.

Question (Petah Tikva Center): (06:49) He writes at the beginning of the item that coarseness from above down, what you call the screen and the coarseness of the Guf, is what separates the inner light and the surrounding light. What does it mean that the coarseness separates the inner light and the surrounding light?

M. Laitman: What hinders the upper light from being received in the vessel as it comes? Shame: The decision to make the first restriction. Later on, the feeling of the limitation of the created being, to what extent it is capable of receiving in order to bestow. This feeling that I'm not capable to receive in order to bestow in a way that is unlimited, this is the feeling of the coarseness; and later on, it becomes a refinement. This means that the fact that I have great desires doesn't mean anything to the extent that these desires hinder me from being in adhesion with the upper one. Then, they are considered as coarse or not, and with how much coarseness? You see, it could be that there are very big desires with screens, and then there is no separation or partitioning. And if there are small screens, then there is meaning the coarseness, it's not the desire, but the desire together with the screen, as much as they can work together. The lack of ability to work with the desires according to the light is called, coarseness. The desire in itself doesn't indicate anything to us.

Student: (08:58) So, what is it that he writes that nothing is left except for the coarseness from above down, and there is no separation between inner light and surrounding light? What is this coarseness from above down, and there is no separation between inner light and surrounding light?

M. Laitman: Now that the vessel has been refined, it felt itself and received discernments only from the data, the elements, that it now discovered. All in all, it's concerning the coarseness of the Shoresh, the root coarseness. For the very first time, it discovered its status opposite the light and this coarseness, it's still small coarseness, the root coarseness in Galgalta. The screen rises to the Peh of Rosh, it's only for one purpose: I cannot receive as I received before, but I can receive, later on, I can receive even more. It even seems to him in AB that he receives more than before. AB unites with Galgalta, it doesn't seem to it that it receives less than Galgalta, maybe even more. This means that there are always two things here that are opposite to each other, and therefore it's difficult for us to unite them in our understanding, in our feeling, in our perception.

What is more, AB, even though it works with smaller lights, it feels itself as working with a greater nature, a greater adhesion with the Creator. Do not separate between them that one is AB, the other one is Galgalta, it is all one created being with its different operations. And if now I operated in AB, then in my operation in AB, I now discover my general state, which is called, Galgalta and AB, I discover the light of Ruach. My coarseness is revealed more, the coarseness is more from below upwards, I begin to discover myself, this is called from below upwards. There is coarseness from this side of the light and coarseness from this side of the vessel. The coarseness from this side of the light is what the Creator gives me in data. Like we give a problem to a child to solve it, but when he starts to discover it, he says, ah, this is what I can do, this is what I can, this is where I'm weak, this is what I'm still lacking.” Until he discovers his dependence on the upper one. This is coarseness that he acquires already from below upwards.

Reader: We'll advance more in that. We're reading item 36.

Reading: (12:01) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #36.

36) After Partzuf AB of AK emerged, complete with Rosh and Guf, the clash of surrounding light and inner light repeated itself there, too, as it was explained above concerning the first Partzuf of AK. Its screen of the Guf was refined from all its coarseness of the Guf, as well, until it equalized its form with its screen of the Rosh and was then incorporated in the coupling in its Peh of the Rosh.

Subsequently, a new coupling by striking was made on it, producing a new level of ten Sefirot at the level of Bina, called SAG of AK. This is considered a son and a consequence of Partzuf AB of AK, since it emerged from its coupling in the Peh of the Rosh. And the Partzufim from SAG of AK downward emerged in a similar manner.

M. Laitman: This means that Galgalta made a coupling through striking in the Peh of Rosh, it expanded down to the Tabur. This is how the forces all in all determined. This is where is its Tabur, and below the Tabur is the Sof, where it cannot receive. The screen was refined, it went down to the degree of the Hazeh, and on the degree of the Hazeh, which is the same Peh of Galgalta. But when it decides to work with the new records, it is considered that it descended to the Hazeh. Here it makes a coupling by striking, and expands to a new Partzuf called, AB. Why do we depict that in such a way? AB, in its Rosh, is lesser than Galgalta. It is where the Peh of Galgalta, this is the beginning of the Rosh of AB, later on we will see it is not exactly like that. AB actually has another Rosh, the first Rosh, and here is actually the second Rosh, and the first Rosh is the Rosh of clothing, and the second Rosh is the Rosh of coarseness. There are already two Roshim [heads], in Galgalta there is only one Rosh. We can say the first and second Rosh together, it is the same thing there in Galgalta.

Why is AB only above the Tabur of Galgalta? Because Galgalta already regretted it and made a decision that it is not going to work with the desires that correspond to the screen in order to receive. And so, AB cannot go back to these desires, he cannot, it has the same decision as Galgalta. But he takes those same desires in Galgalta in which it didn't work, and continues to work with them with its screen. Galgalta couldn't work with the desires of the Sof with her screen, but AB can do it because he receives a smaller light than Galgalta, compared to Galgalta. Why is that? Compared to Galgalta, where Galgalta receives the light of Ruach, AB compared to her receives the light of Nefesh, and therefore on that degree inside Galgalta, it is capable of working with the Sof of Galgalta, and they become the vessels of the Toch of AB. What is the difference? Why doesn't AB work with the Toch of Galgalta, but only with the Sof of Galgalta? What is the difference between Toch and Sof? There is no difference. He simply works with a greater intensity; a greater power of the vessels compared to Galgalta.

This is why it is considered that he seemingly takes her desires from the Sof, which she did not use. Are you listening? Which she did not use. This is why it is considered that he takes desires from the Sof. But when he takes them, when Partzuf of Galgalta takes them, and he thinks, what am I going to work with now? He doesn't have a difference between the Toch and the Sof, all of these vessels, he takes them. But he takes them with greater depth, and therefore it is considered that he takes them from the Sof, that is, desires that existed in the Toch, and in the Sof of Galgalta, you can say, but in which Galgalta did not use. And they build the Guf of AB, this is why we say AB has a coarseness one, compared to Galgalta, which has the coarseness of the root. And the light that he discovers inside is the light of Nefesh, which is lesser than the light of Nefesh of Galgalta. Because it's like Nefesh compared to Ruach. And by this he awakens Galgalta and brings into Galgalta the light of Ruach. Because now, when he takes that same Galgalta and he works with greater depth, he discovers in her an additional light. The difference, what is the difference between Galgalta, AB, SAG, MA, BON, and the very last Partzuf at the end of Assiya? What difference is there? It is all the same vessels, ten Sefirot, they never change, they do not change at all. The difference is only in the screen, there is only one created being – ten Sefirot – and it depends on which screen we're working with, with those same ten Sefirot, right? So here, there is a single structure that we can enter deeper and deeper in and work with his desires, and therefore we say that these are seemingly different Partzufim. But these are different manners in our work with the same Guf, with the same Malchut of Ein Sof.

Question (Petah Tikva Center): (18:32) So, what is this expansion from within, is it in the Malchut, is it in the screen? What is that expansion?

M. Laitman: This is how the created being relates to his action, either he takes the decision from the Rosh, and what he decided in the Rosh, he now implements it inside his Partzuf. Or whatever he reached in the Toch, he now prefers to redirect all of this force of reception and adhesion and everything into a new force to be refined. Meaning to get rid of all of the previous adhesion in the vessels, in order to reach a new, higher adhesion. I'm looking for an example – from the perspective of the Creator, he gives us an example that it's like a poor man who enters the king's treasure, and he wants to take it, and each time they empty his box, his cup, let's say, his vessel. When he brings out a few coins out of the treasury. From the perspective of the lower one, I would say the following: There are two things here, on the one hand, there is certainly despair, because he cannot reach, he discovered his limitation, and he cannot continue to the end and perform this act of adhesion. Because there are two forces that work in the Partzuf that are opposite, that's how it's going to be until the end of correction, you can't help that, they're opposite forces. Sometimes it seems like they unite, but in the next moment they're opposite again, but in a different manner. With respect to something that is different from the way it was before, but nevertheless, each time they are contradictory. So, it turns out that the created being that is now standing in the Tabur, seemingly received in order to bestow, the Creator expands in him, the adhesion with the Creator expands in the created being, he reached a state where he is, for the time being, in the best possible way. And now he discovers the surrounding light, that the upper one is not pleased with his action because of that limitation. If you show me a limitation, then you show me the end of the love.

So, there is something that ends, there is something that has stopped. And in that, in order to cancel this end, so it won't seem like the end of the love, he's willing to be refined. And in this refinement, he actually rises, the screen rises up from the Tabur to the Peh. What does it mean it rises; there are no ups or downs in spirituality. It means that he prefers a state called adhesion, an intention that is more refined upon greater coarseness. The intention is now, but without any filling – we will find the words, help me – he gives many allegories for it. We need to realize that as much as the created being, nevertheless, works opposite his will to receive that is revealed. But as he begins to feel a greater will to receive from where he compared to what he worked with before in the Tabur. If he wouldn't work, receive in order to bestow in the expansion from within, he wouldn't feel his will to receive as limited. And that it grows coarser towards the coarseness of the next degree, it's in the Tabur. Why now AB arrives with the greater coarseness? Where does the greater coarseness come from? It's a result of the clash that he felt where he was standing and he discovered his coarseness, the coarseness that is greater than before. So, the coarseness he now discovers for the time being, it's the maximal usage that he could do with this coarseness, is to restrict it and not use it. Therefore, it is considered that he is refined and he comes out, he exits from below upwards. He gets rid of the lights and reaches the Peh of the Rosh. And in the Peh of the Rosh, you shouldn't think that he has lesser adhesion than before. It's actually a greater adhesion, but in a different form than what he had before. Upon the previous coarseness, he could be in adhesion inside of Galgalta, in the Toch of Galgalta. With the new coarseness, he can be in adhesion only by emptying himself and standing in the screen in the Peh of AB.

And then, now that he has gone up to the Peh of AB, he has the possibility to receive from above, from the Creator, forces for the new adhesion. To perform reception in order to bestow in the Partzuf of AB. That is, if we will make a chart here, like Galgalta, AB, SAG, MA, BON, the Partzufim, seemingly, diminish more and more. Galgalta, AB, SAG, MA, BON, I did six Partzufim - one, two, three, four, and five, right? But if we, that is, here there is a screen, reception, emptying, reception, emptying, reception, emptying, et cetera. In such a way, we will see the actions that seemingly here, each time there are things that are straight and opposite, straight, and opposite. But if we do a chart according to the coarseness, then you have the coarseness of the Shoresh, and in the coarseness of the Shoresh, it makes a Partzuf. Then you get the first coarseness. So, in the coarseness of the root of the Shoresh, you did the maximum you could to be in adhesion. Once the first coarseness of one was revealed, you empty yourself from the coarseness of the root and you remain in the coarseness of one, then you implement it. And then coarseness of two, you implement it, coarseness three, coarseness four, you implement them, so each time you keep adding adhesion. But the adhesion is manifested in that either you make a filling in the Galgalta, and here there is refinement, it is refined. And again, there's a filling, and again, it is refined, and again, and again; that is, your operation actually rises, and so the lights, even though they're emptied. Here there was the light of Nefesh, but you have to be emptied in order to receive the light of Ruach. It's like a seed that rots in the soil, but it's rotting in order to create new life. So, getting rid of the lights doesn't mean that you lose the screen. Well, you do lose the screen in coarseness one, but by that you don't lose the adhesion, you're going towards a higher adhesion. This is why it is considered that the screen rises from the Tabur to the Peh. And so Galgalta when it is emptied, she doesn't perform this operation of weakness, she performs this operation specifically in order to rise higher. In this entire expansion from above downwards there is no baseness, but rather you can say the following: That all of these Partzufim - here you have ten Sefirot, and here it's ten Sefirot, inside this ten Sefirot in MA, there's ten Sefirot in BON. There is ten Sefirot in all of these Partzufim, these are actually - one ten Sefirot. However, in those ten Sefirot, the difference is revealed between them. Greater coarseness - more, more, greater screen, greater coarseness - greater screen. But in the end, it's the same Partzuf, the same created being just revealed in a different way.

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