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

Daily Morning Lesson: July 8, 2026

Part 2: Preface to the Wisdom of Kabbalah. Baal HaSulam.

Reader: We are starting another Preface lesson and what do we want to get out of it? We heard in the lesson that we need to demand from our current state, from the lowest state, but the most suitable from which to start the correction. What is, To demand, what does it mean to demand? As Baal HaSulam writes, accordingly, the student obligates himself before the study to grow stronger in faith in the Creator and His Providence of reward and punishment. So, we learn about the world of Atzilut, what is the world of Atzilut? It's the world of Providence, passing correction to all of creation, it's a very important world, the world of governance. How do we need to correct — to be corrected, or correct ourselves – how can we find out? We're in a state of a dream, as we said, so how do we come out of that state? And the Rav said, using the light in every degree, when we acquire a desire, a new deficiency, a lower state. We don't want to study, we want to sleep, here, specifically is the place where we need to exert, how? Through, with the help of, the friends around me, we see that they have a desire, and we receive. The Rav said, even play, act — this is a very serious thing – and we have to accept it now, that even if I was not given a desire, I now aim myself, I lower, I place my head below the faith, and with the faith, I acquire all the light; the light comes and corrects the desire. Then a person can ascend, and then another desire, and then ascend again. These are the worlds we are learning about, that's what the Rav is explaining to us in his drawings, and we have the intention.

Even work in the kitchen, and we add to that the intention, not to something else. If we want to advance in spirituality, we don't simply work in the kitchen to clean the pots, but that's what's important to us, to receive the light. And we receive it only in the lesson, so let's aim ourselves for each and every word of the Rav, for the Prayer Before Prayer, with Rabash, will give us this complete preparation with which to enter this lesson. Let's do it together and we'll have an easier time to acquire all the discernments we need for our soul to develop.

Reader 2: Yes, indeed, we heard now that Rabash's articles are preparation for the prayer, and TES is the prayer itself; so now, we're entering the prayer, indeed, in order to draw this light. The lesson today with the Rav is longer than usual, we were truly rewarded — it's going to be 49 minutes, it's worthwhile to hear everything! The Rav begins, beginning with speaking, actually, about The Book of Zohar, The Introduction to the Book of Zohar. He explains what it is, it's a beautiful explanation, and he comes back to the topic, and he continues with the study of The Preface. Today, he's going to focus, actually, on going over a repetition before he moves on to the world of Atzilut. He wants to make sure everything sits in the right place for us: the whole matter of the restriction, the world of Nekudim in Katnut, the world of Nekudim in Gadlut, the shattering of the vessels. So, the part we'll have today will focus on that, it's truly worthwhile, in order for us to be ready to understand the whole matter of the world of Atzilut, that we write things down, write questions in advance so that we'll be ready after the clip to ask questions, so that we can immediately ask, and we'll have time to answer as much as possible. To sketch — the Rav sketches a lot, and he explains very well, very methodically, the sketches, it's really worthwhile to follow those. So please, let's dive in together with the Rav into the upper worlds.

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M. Laitman: (04:40) The Book of Zohar is composed of several parts: in the beginning, you have the Introductions: the Introduction to the Book of Zohar; the Foreword to the Book of Zohar; the Preface to the Sulam Commentary, then the Introduction to the Book of Zohar itself, written by Rabbi Shimon in the Book of Zohar. That introduction, it's 10 volumes in the Zohar, in the 10 volumes of the Zohar it occupies half of the first volume. And in the Zohar, when we have 21 volumes, the first volume is divided in such a way. So, the Introduction to the Book of Zohar, on page 120 — the Introduction of the Book of Zohar, it's in general, the Keter, the crown for the entire Book of Zohar. It includes all the light that later on expands for all the weekly portions, from the Bereshit, from Genesis, until the very end. This is why it's worthwhile to read the Introduction to the Book of Zohar in general from beginning to end, we're reading it now two or three times a week. We study it in the morning, you can take the tapes, now we're going through the article, Otiot, Letters. It's a beautiful article about each and every Hebrew letter, what is the essence of the letter, twenty-two letters, and later on we will go through each and every article.

This is what we do once every few years, and I highly recommend for you to read it. But on Shavuot, we read the article, The Night of the Bride, because the bride is Malchut in the world of Atzilut, so when we begin to study the world of Atzilut, it includes all of the souls within her, this is why she's called Kala — from Kolelet, To include — bride. Besides that, she's also called the Shechina, because her purpose, her goal, is that the light of the Creator will dwell within her, this is why she's called Shechina, the dwelling place; and her night is called the preparation. During all 6,000 years, and especially in our time — from 1990, 1995 and onwards — it is a special time, the beginning of a special time, this is written in all the Kabbalah books, that this is a special time, the last period before the revelation of the great lights, before what we call, The coming of the Messiah. And all the days of the exile are called, the Night of the Bride, because in the darkness we begin to sort all the vessels, and arrange them, and correct them. And then in the morning, in the day, it is already called, The complete redemption. That then the whole of godliness is revealed to this world, the entire upper force, the goal, and the guidance, and Providence.

So, how do we prepare ourselves during all the days until the coming of the light, this is called the Night of the Bride, this is what this article speaks about, the Night of the Bride. This is why we read it on Shavuot because Shavuot symbolizes for us that we came out of Egypt, we finish all of the corrections during the 49 days. We have the seven Sefirot of the Zeir Anpin of Atzilut, times seven in each one, which is 49, and then we reach 50, which is Malchut. And then there is the revelation of the lights, which is called The end of correction. Let's see, that's the topic that pertains to the holiday. Well, we learned together about the world of Atzilut, right?

Student: We started.

M. Laitman: What not?

Student: We touched on it.

M. Laitman: (09:04) Oh, we touched it, okay, good, fine, so let's start it. Once again, we draw all of the worlds: Galgalta — it's Tabur, Tabur, Sium, Peh, Rosh, Toch, and Sof, Chazeh, Rosh of AB. Up here, we have Galgalta, which emerges over four on four, and AB emerges on the records, on the coarseness of four over three; then we have SAG that emerges from the Chazeh – this is its Rosh and its Toch, this is a SAG – it emerges on the records of three over two. And the Nekudot, the dots of SAG, it begins to be refined — we learned that together, right, so its Nekudot, its dots pass down. And they expand below the Tabur all the way to the Sium.

Because they mix with NHY of Galgalta, so if we divide these points into Keter, Hochma, Bina, Chesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut, then in Tifferet — truly in the middle of Tifferet — here, the second restriction takes place. Malchut rises to Tifferet and by that she limits the Partzuf. And all the Partzufim up to here, up to this place, which is now called, Parsa, like a cutting place. So it's only permitted that the upper light will pass through all of the Partzufim. The light can appear from Ein Sof, it can now manifest through all the Partzufim but only down to here, not more. And this limitation is called, The second restriction. Now, our goal is to fill this entire vessel with light, and then it will be the End of Correction; and in the meantime, what is possible? It is possible to fill it up down to the Tabur. Here, Galgalta AB and SAG, they fill Malchut of Ein Sof from the Peh to her Tabur. But below the Tabur until the Sium, it is impossible to fill it except only with the light of Hassadim. Here, it's permitted to fill it up a little bit from Tabur to the Parsa but not below that; later on comes the world of Nekudim.

Because this Partzuf is refined, it comes and demands from SAG a Zivug, a coupling in the Nikvey Eynaim, in the Rosh of SAG, what is the Nikvey Eynaim? The female of the Eynaim in the Rosh of SAG. If you will divide it into Keter, Hochma, Bina, Zeir Anpin, and Malchut where the vessels of bestowal end, that place is called, Nikvey Eynaim. Usually, we have Keter, Hochma, Bina, Zeir Anpin, and Malchut in every Partzuf, in every place, in every topic or carrier. Because besides the Creator, besides the light, there is a vessel which is divided into five parts: Keter, to bestow, is the coarseness of Shoresh, the root coarseness; Hochma is the coarseness of one; Bina is the coarseness of two; Zeir Anpin is the coarseness of three; and Malchut is the coarseness of four. So, what happens is that up to Bina — up to GAR of Bina — all the vessels only want to give, these are called, Vessels of bestowal, Kelim de Hashpaa, they only want to give, why? They don't have great coarseness and from ZAT – the bottom seven of Bina and below – these are already vessels of reception, Kelim de Kabbalah. They certainly want to receive and they then work in reception in order to bestow, or in reception in order to receive for themselves.

M. Laitman: (14:34) This means that there are two kinds of vessels in the created being: vessels of bestowal and vessels of reception. Why is Bina divided half and half? Because actually, Bina wants to give, her quality in and of herself is Chafetz Chesed, delighted in mercy, this is actually the upper part in her. I'll write it down here: small, Chafetz Chesed, delighted in mercy – this is her upper part, called GAR, the first three, the upper part. But the ZAT, the bottom seven, the lower part of Bina — it's not that way – there she wants to receive in order to give to Zeir Anpin and Malchut. And this comes back to us from where we learned together with you, the four phases of direct light, if you remember it, what did we have in the four phases of direct light? Light came out of the Creator, it filled the vessel of Hochma, the will to receive. This vessel, when it was filled in the will to receive, she wants to give back like the nature of the light that filled her. The will to receive that is filled with the light wants to bestow, wants to give; this is also our problem. If we could be filled with the light, we would also want to give, and then we would come out of all of the limitations that we have.

So, Hochma, when it is filled with the light, it becomes Bina, instead of receiving, she wants to give. But when she wants to give, she makes a calculation of what can I give, she has nothing to give, and therefore what she does is she builds for herself some place where she says the following: I have nothing to give but because the Creator wants me to receive and enjoy, if I would receive in order to bestow so it will be good to Him, this would be considered bestowal on my part. It's like, if I'm sitting with someone, with some host and if I eat with him, it will give him pleasure; then, even though I eat at his place, I'm giving pleasure by it. Therefore, such reception, after we have the qualities of Bina, delighted in mercy, if I later on go to receive, it's not considered reception, it's considered bestowal.

So, in short, where are the vessels divided into vessels of bestowal and vessels of reception? In Bina, between her upper part which is Bina that doesn't want to receive anything;and her lower part which wants to receive in order to keep giving down, onwards. Therefore, here, the second restriction tells us that it is forbidden for us to receive any light, therefore, in the Rosh of SAG, when here the screen with the records comes, it stands in Bina. So here, I have Keter, Hochma and GAR of Bina, and below it we will have ZAT of Bina, Zeir Anpin, and Malchut. And the screen stands here and says, Make a coupling for me over how much – so here, we had three over two, so now we're going to have two over one – so make a coupling over the records of two over one. Give me light according to these records, but on the condition that it will be the second restriction. That the light will come only in the part of my desires where I'm capable of receiving in order to bestow. And where I'm not capable, there, no pleasure should come. So, if the pleasure will come to vessels that I have no screens over, if the pleasure would come there, I would receive them in order to receive and then the light will depart. So from this coupling in the Rosh of Sag, light comes down and fills the vessel only in the permitted part. Light comes here, why does it come here? From where the records came up, the light goes there. And it expands then only in the part where it is permitted to expand, from the Tabur to the Parsa, not further down.

M. Laitman: (19:22) Why? Because Keter, Hochma, Bina — this is Galgalta – Chesed, Gevura, and Tifferet, it's the Eynaim, and together they're called Galgalta ve Eynaim. These are vessels of bestowal, just like those ones: Keter, Hochma, and the upper part of Bina. And the half of Tifferet — this is like ZAT of Bina — Netzach, Hod, Yesod, Malchut - these are vessels of reception. Together they're called AHP, Ozen, Chotem, Peh, why AHP? Because the half of Tifferet is called, Ozen, we learned that, Netzach, Hod, Yesod together they are called Chotem — that's the nose — and Malchut is called Peh. All of this should be written down for you, right, no? If not here, then in previous sketches; in the book Kabbalah for the Beginner, everything is there.

Student: Page 462.

M. Laitman: Now, the Partzuf that emerges over the records, over whatever was done down here below the Tabur, is called, the world of Nekudim. It is built from Keter, AVI, and ZON; Keter and AVI are Rashim, heads, and ZON is Guf, the body. And this is built in such a way that Keter has Galgalta ve Eynaim on the outside but it doesn't activate its AHP. On its AHP clothed AVI, their Galgalta ve Eynaim are on the outside but their AHP are not activated and ZON clothed on them. Their Galgalta ve Eynaim are on the outside but the AHP are not being used.

Let's draw it in a nicer way: So, this is Keter, Galgalta ve Eynaim; AVI, Galgalta ve Eynaim; ZON, Galgalta ve Eynaim. Their AHP are not being activated, this is the AHP of the Keter, this is the AHP of AVI, and this is the AHP of ZON. This means that we only use the vessels of bestowal in Keter, AVI, and in ZON. In short, we draw it, here, in such a way – why? To show that we have only the Galgalta ve Eynaim from Keter, Galgalta ve Eynaim from AVI, and Galgalta ve Eynaim from ZON. And the parts that do not exist, that are not revealed, that are concealed. These parts, we don't draw them because they are not in action right now. What happens next?

Student: There are two terms here, something that repeats itself. What's the meaning here, that there's a Peh in the Rosh of Galgalta, and there's a Peh in AHP?

M. Laitman: (23:36) Peh is always the place of the coupling – all in all, what are we talking about? The Creator created a will to receive, a desire to enjoy, it is a deficiency, a lack for pleasure, for a filling, what is pleasure? The pleasure itself is the Creator. If I feel Him within, I enjoy; if I feel that I lack this filling, I suffer. There is no more, besides that, there is nothing, meaning, there is a deficiency for the feeling of the Creator. And this lack is called the created being and there is nothing else in reality. Next to this deficiency, there is also what we call the Moach, the brain. The brain is a system that assists this desire to achieve, to attain what it wants; otherwise, we would just suffer, and we wouldn't know from where and how. And how is it possible to fill ourselves, how is it possible to reach the pleasure?

So, the will to receive by itself develops intellectual systems. You know, we say about a person that he goes through suffering, he'll become wise, right? Or we say that suffering cleanses the body, which means that if you give somebody everything he has in life, if he never operated his mind, he never operated his brain and learned how to achieve something, he'll remain without any development, he won't develop. This means that development is a result of the feeling of lack, and therefore us, as well, since they want to develop us. So in order for us to reach truly great spiritual feelings, they develop us through suffering, there is no choice about it. This is why each and every generation actually suffers more even though they have everything in corporeality. They feel more and more suffering, they just don't recognize that this is suffering because of spirituality. That it comes from a lack for spirituality but it will be revealed, it needs to be revealed.

Now, to make a calculation of how much I receive and how much I don't receive, this is already something that is not ordinary, why? The Creator created the will to receive but along with the will to receive that He created, He gave this will to receive a feeling of Himself, of His presence – like the allegory of the host and the guest. So, the created being, the moment that he wants to receive, to feel the Creator, to enjoy, he feels suffering, unpleasantness, which we call shame. That shame is so great that he is willing to get rid of all the reception so long as he doesn't feel the suffering because then the reception becomes truly suffering, unbearable suffering. This is why the first restriction was done, with the condition that I will not receive because reception brings me suffering. Afterwards, the created being starts working with the Rosh, with the head, and looks for a solution, there is development. After Malchut makes a restriction, there is a development of the Ten Sefirot, and then she finds a solution: how can I nevertheless feel myself? Then she reaches the decision that it is possible to feel herself through the screen. This means to receive, but only in order to bestow to the host; this means that my pleasure will be not because I receive but the pleasure will be because I am similar to the host. What is the gain here? The gain is great: that besides the fact that I fill myself with the feeling of the host, I also reach the degree of the host, to be like Him, this means eternal, whole, without any deficiencies. So, all of the decisions now are in order to reach such a state where I'm entirely similar to the host and filled with all the light that comes from Him, or in Him, filled with Him. For that, I now have to make calculations: how much am I allowed to receive it? But with the intention that I will be similar to it.

M. Laitman: (28:46) This is considered an intention to bestow. He gives me pleasure by passing the pleasure on to me; I give Him pleasure by receiving the pleasure in order to pass pleasure to Him, along with that. Like a child, let's say, with respect towards the mother. By taking from the mother whatever she wants him to take, he gives her pleasure – this is what a good child does – and it's likewise with the guest and the host, in this example. Now, this means that in order to just enjoy, the created being doesn't need a Rosh, a head, doesn't need a mind, a brain, he just simply needs to use the vessels of reception. This is why we say that in Malchut of Ein Sof, when she receives in order to receive within her everything there is. So, in Malchut, in Sof, there is no Rosh, no head, no Sof, no end, it's all Toch, because she's filled with pleasures, that's it. Whereas in Malchuyot after the restriction when Malchut of Ein Sof goes and starts to be filled already with the intention to bestow. There she already has a Rosh, a head, and she makes a calculation of how much she can receive in order to bestow.

So, we take into consideration how much we have a screen and the pleasure that comes from above, and we make a calculation. How much I'm allowed to taste from this pleasure without losing my head, the Rosh. And I will think about the host, how much He's giving me, he's giving me, I need to repay Him, return it to him. I feel pleasure — I truly enjoy the pleasure — but also to be connected to Him. So, in the feeling of the pleasure, I will not disconnect from Him, I will not think only of the pleasure. These calculations I do in the Rosh, in the head. The place where I make the actual calculation is called the Peh; meaning, from the Peh and above, I have the Ten Sefirot of Rosh where I make the calculation, and after I made the calculation, I receive the pleasure in practice from the Peh and below, inside my desire. I bring the pleasure into the desire, and I enjoy; a part of the desire I fill in order to bestow, and another part remains empty, vacant. I decide that I cannot fill it, it's stronger, it's too strong, this desire. And if I would feel pleasure in it, I just might forget about this entire operation I'm trying to do, and I will think only about the pleasure, and not the way that I chose. It's like they prohibit me from eating certain things. So, I intentionally, let's say I wish to lose some weight, it's not that I don't eat but I take things that are not that tasty, appear not that tasty to me. I'm accustomed to them, not exactly according to my own taste but that helps me to restrict myself, to limit myself – it's a little bit like the work with the screen. Just like I gain health, let's say, if I restrict myself, similarly in spirituality, if I receive the light in limitation, then the light doesn't disappear. Although it's a portion, but at least a portion, if I would have received all of it without any restriction, any calculation, it would all disappear. So at least I am able to receive a portion of it, and additionally, in addition to receiving a portion, I adapt myself to the Creator. I become similar to Him, and if I am similar to Him, then in addition to the pleasure that I received from bestowing to Him — and I enjoy it — I also have the pleasure of being like Him. And to be like Him is something that's above space and time, and it has to do with eternity and wholeness. I simply cannot put it in words. And there's a great profit in this method of receiving in order to bestow.

M. Laitman: (33:31) Also, you can't really receive any pleasure, if not according to the screen and the calculation. There's only one special section, area, out of all of Malchut of Ein Sof, called, This world, where it's permissible to receive a little bit of pleasure, like us, without any calculation. Also to steal, and to murder, and all kinds of methods, this world is called preparation — the preparation state – where you prepare the souls before they come to recognize godliness. And this way the souls, they incarnate, reincarnate in this place until they come to a state where they decide, there's a decision that they deserve to start working with lights. But in order for them to ripen, to mature, to develop, then there are special conditions for them, where they can already begin to – there are certain conditions by which they can work in order to bestow — I'm sorry, in order to receive very tiny pleasures compared to the spiritual pleasure, it's just really no pleasure, it's called, A thin candle, or narrow candle. And then, all those thousands of years, all those incarnations, the souls return, and they mature until they reach a state like today, where they begin and to have a demand from the souls, they want to reach true pleasure. And this pleasure, this experience over all of the different lifetimes brings this knowledge to a person although he doesn't feel his previous lifetimes, incarnations. The soul does mature and ripen, and feels that you cannot receive fulfillment from the pleasure that we have here in this world. So, the difference between receiving pleasure without any calculation and with the calculation is to have a Rosh, with the calculation. And this calculation is taking place in the Peh. If we're talking about a coupling with striking, this connection between the Creator and the created being, or the vessel and the light, that gathering is exactly in the Peh of the Partzuf.

Student: (35:54) So, what is the Peh of the AHP, it's below the screen?

M. Laitman: No, wherever there's an encounter between the lights and the vessels, it's called the Peh, Peh can be anywhere, meaning in each and every desire. Let's say I have a thousand desires, if I will work with all thousand desires. Then my Peh will stand below all these desires, where with all of them I make a calculation, and in all of them I receive the light. If I see that I'm unable to work with all thousand desires but only with, let's say, three desires, then I raise my mouth, my screen, and I place it only past these three desires, I work only with them. And the remaining 997 desires, let's say, I seemingly take them out of consideration. I don't make any calculations with them. And then my Peh stands where I choose it to stand.

Student: There is a desire of Keter, a desire of AVI?

M. Laitman: So, in Katnut, in infancy, what do I say in infancy? All my desires divide, in general, into desires of bestowal and desires of reception. So I say like this: I am forbidden from working with desires of reception – this is here, it's clear after the second restriction – the second restriction says you cannot work with the desires to receive. And all that's left are desires to bestow, Galgalta ve Eynaim. So I'm asking of SAG, please give me the lights that will fill only my upper part, only vessels of bestowal and not vessels of reception. And then I receive from above a special structure, a construct of my desires called Galgalta ve Eynaim, and they are in action, active. And the AHP are not active, they are concealed, I cannot reject the desires for myself but I, seemingly, contain them, I block them, I don't let them develop right now, let's say. I'm in a certain society and I have all kinds of pleasures before me, and a guest came to see me. So, I make the calculation: if I will take this, and I'll take this — well, it's not that bad. You know, they won't think I'm too hungry, I won't feel ashamed. But if I will take this, this is not good already. If I take a shot of whiskey and a piece of meat, meaning I make a calculation of what I'm allowed to use and what I'm not allowed to use. So, after making the calculation and restricting my desires, they remain with me, they're inside of me. I'm not throwing them out, I place a cover above them, that force is to keep them under wraps. I keep them inside, and I don't use them. So, that's what SAG does, it takes all these previous desires according to their demand. It makes a coupling with striking on the condition that it maintains the second restriction. And then it builds a Partzuf, which is a second-restriction Partzuf; in this Partzuf, it exists.

Student: From the sketch, I understand that in the Toch, it already enters?

M. Laitman: In the red part, there's no light.

Student: No, in the Toch, I mean above the Tabur? From the Peh to the Tabur, there is light or there is no light up there?

M. Laitman: Above here?

Student: Yes.

M. Laitman: Yes, above here — above here, there's plenty of light, no restriction, no limitation.

Student: But it's not a part of the Partzuf at all?

M. Laitman: (39:35) No, down to Tabur – from Ein Sof to Tabur – no limitation, just as I drew it here. Nekudot of SAG that descended below Tabur and they qualify this place. What is Nekudot of SAG? It's Bina, as we learned, and then when they descended below Tabur, they brought the light of Bina. The light of Bina is to bestow and then, seemingly, this entire place became Hassadim. You can bestow, but because it was mixed as I described it here, it got mixed with the will to receive here — the phase four of coarseness — and phase four of coarseness immediately restricted all these vessels, divided them into two.

First of all, it was not felt that they're included of these two parts, now, it is felt. If phase four of coarseness would not influence Nekudot of SAG, then Nekudot of SAG is only Bina. But if I introduce such great coarseness into Bina, immediately you feel that it includes two parts, two portions. The upper part where she cares about nothing, it's Chafetz Chesed, delighted in mercy, as we said, Chafetz Chesed, here, the upper part of Bina. And the lower part of Bina, which is vessels of reception; and then this division takes place in me. Where down to the place where it's Chafetz Chesed, I'm allowed to receive the lights, and below that, I'm not. But nevertheless, even though there is a second restriction, I gained something, why? Because previously, light was allowed to expand only down to the Tabur; now, because the Nekudot of SAG descended all the way down, the light can fill, to some extent, all of Malchut, down to here. I have some profit here and if I will fill all of this Malchut within Ein Sof down to the Sof and the Sium of Galgalta, it will be the end of correction, the arrival of the Messiah, as we say.

Student: If in bestowal in SAG, in Tifferet? Earlier, when we spoke about vessels of bestowal, it was inside of Bina.

M. Laitman: (42:01) It's not important, you're right, you're asking correctly. We said that there's a Rosh, and there's a Guf. If I'm just receiving light without any calculation, I don't need a Rosh – just, you know, Come here, I filled myself. If I need to make a calculation to receive under a certain special condition, in order to bestow — I don't know what other condition that can be, right? Well, to have this calculation with the host so I will not feel shame, for that I need a Rosh, a head; the parallel between vessels of bestowal and vessels of reception, or maybe the boundary between vessel of bestowal and vessel of reception in the Rosh is called Nikvey Eynaim, which is in the middle of Bina. And the boundary in the Guf between vessels of reception and vessels of bestowal, is called Tifferet. Tifferet is called the Bina of the Guf, it's the same thing.

So we made a coupling in Nikvey Eynaim, meaning in the middle of Bina in the Rosh, and then the lights came to Tifferet, which is the middle of the Guf, where is it? It's the middle of the Zeir Anpin, from Bina in the Zeir Anpin. Because we have the following: Keter, Hochma, Bina, and Chesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut. Keter, Hochma, Bina is called GAR, the upper, the first three, it's all that comes from the Creator, the qualities. Then, to a small degree, Chesed, Gevura, Tifferet, Chesed is like Keter, Gevura is like Hochma, and Tifferet is like Bina. If each one of those is 100%, then each one here is, let's say, 50% or 10%, it doesn't matter. If I want to say that Bina is small, I say Tifferet – in the Guf, this is the quality in the Guf – we'll learn about it. Bottom line, what's happening? Do we have another one like that? What happens next? Afterwards, we have a coupling, two over one, restricted, we also have a coupling on the records of four over three, well, it comes from NHY of Galgalta.

M. Laitman: (45:18) And then, what's happening here, it's very interesting: if the coupling of two over one was in Nikvey Eynaim, four over three is in the mouth, and the light comes and expands. And it fills all those vessels: Keter, Hochma, and ZAT of Bina from top to bottom. It started to expand in the Rosh, down to here, it wasn't felt that anything is wrong, why? Because Galgalta ve Eynaim, you know, it's okay, you can even allow the light of phase four there, meaning the light of Yechida, a very great light, the light of the end of correction. And even though Keter is using its AHP and Galgalta ve Eynaim of AVI, it's also allowed, nothing happens to them. But once it started to pass through the AHP of AVI to Galgalta ve Eynaim of ZON, and then from Galgalta ve Eynaim of ZON started to pass through the Parsa to the AHP of ZON. Then you begin to have a shattering, but the shattering begins here, from the lights that cross the Parsa. Down to here, it's allowed to have the light and once you get beyond the Parsa, you begin to have a shattering. But because ZON is both Galgalta ve Eynaim and AHP connected together, ten Sefirot, that's why the shattering begins here from the Peh of AVI. And then, we have here in this entire place, here, we have an expansion from AVI one time, an expansion from AVI, this is called Melech Daat, the King of Daat.

Then the screen is refined again in three stages, it's called the King of Chesed, King of Gevura, King of Tifferet, the upper third of Tifferet; these are the first four kings. And then there's another coupling here, not on four over three, but Gimel Bet, three over two. Here we have an expansion and then refinement; the refinement, the expansion below, is called the King of the lower third of Tifferet, Netzach and Hod — they're together — Yesod and Malchut, another set of four kings. That's how the shattering begins, it takes place. We have eight kings in total, we made these calculations, times 32, we made all these calculations. Now we came to a state where we have 320 broken vessels. This is 32 in each one, and 10 Sefirot, 32 times 10 is 320. Now, 320 minus 32 that you cannot correct, which is, The stony heart, Lev HaEven. Lev in Gematria is 32, we are left with 288, 320 is Shach. 288 sparks you can correct and 32 that you cannot correct, that's what happens.

M. Laitman: (50:46) What was the Shach, the shattering? The shattering was the light of the end of correction that entered all these vessels and wanted to fill all of Malchut of Sof from the Sium of Reglin all the way to the Peh of Galgalta. All of this is Malchut of Sof, and the lights could not receive it with the intention to bestow, and they shattered. Now, if we take these shattered vessels one by one and correct them, meaning we have to correct 288 parts. If we correct each and every part, every piece on its own, individually; correction meaning, what do we call correction? Correction means we take 320 parts that we have from the shattering, we have to remove 32 parts that we cannot correct, we don't have the strength, the power to correct them. And we're left with 288, 288 broken pieces that we're able to correct; then we begin to correct each and every part individually. After we have 288 corrected parts, we begin to put them together, and when we put them together, we reach a vessel which includes everything except for the 32 sparks that we're not able to correct. Everything but the stony heart – we come to here, we've done all the work that we are required to do – this work we do in the world of Atzilut, Beriyah, Yetzira, Assiya, that will come later. After this, there is a system that is going to be constructed after the shattering that corrects the shattering and brings all of reality to the level of correction.

Student: What about MA and BON?

M. Laitman: Don't get confused about what you don't know, okay, you heard? Okay, let it be, ask about what's here, not what you heard before.

Student: What we talked about last week, about the Mitzvot, the commandments that are, well, we have to reach 620?

M. Laitman: This is later, later, we don't yet see the degrees by which we need to correct the 288 sparks, these fragments from the shattering. Later we’ll come the world of Atzilut, the worlds of BYA, they will have the degrees of commandments, these spiritual actions by which we correct it.

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Women in the New World. Motherhood: the birth of motherhood

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