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

Daily Morning Lesson: August 14, 2025

Part 2: Recorded lesson - July 20, 2006 - Baal HaSulam. Preface to the Wisdom of Kabbalah. #85

Reader: Preface to the Wisdom of Kabbalah, item 85.

Reading: (00:09) Baal HaSulam. Preface to the Wisdom of Kabbalah # 85.

Now we have thoroughly clarified the Katnut and Gadlut of Nekudim. The second restriction, which raised the bottom Hey—phase four—to the place of Nikvey Eynaim, where it was concealed, caused the level of Katnut of Nekudim—the level of VAK or ZA in lights of Nefesh Ruach. There they were lacking Bina and ZON in vessels and Neshama, Haya, and Yechida in lights. And through the arrival of a new light of AB SAG of AK to the Nekudim, the first restriction returned to its place.

Bina and ZON of the vessels returned to the Rosh, since the bottom Hey descended from the Nikvey Eynaim and returned to her place—Malchut, called Peh. Then a coupling was made on phase four, which returned to her place, and ten Sefirot at the level of Keter and Yechida emerged. This completed the NRNHY of lights and the KHB ZON of vessels.

For short, we will henceforth refer to the second restriction and the Katnut by the name “ascent of the bottom Hey to Nikvey Eynaim and the descent of AHP below.” Also, we will refer to the Gadlut by the name “the arrival of the light of AB SAG, which lowers the bottom Hey from the Nikvey Eynaim and brings the AHP back to their place.” Remember this above explanation.

You should also remember that GE [Galgalta-Eynaim] and AHP [Ozen, Hotem, Peh, pronounced Achap] are names of the ten Sefirot KHB ZON of the Rosh, and the ten Sefirot of the Guf are called HGT NHYM. They, too, divide into GE and AHP, since Hesed and Gevura and the upper third of Tifferet through the Chazeh are Galgalta and Eynaim and Nikvey Eynaim, and the two thirds of Tifferet and NHYM are AHP, as has been written above.

Also, remember that Galgalta, Eynaim, and Nikvey Eynaim, or HGT through the Chazeh, are called anterior vessels, and AHP, or the two lower thirds of Tifferet and NHYM from the Chazeh down are called posterior vessels, as written in Item 76. You should also remember the matter of the fissuring of the degree that occurred with the second restriction, which left only anterior vessels in each degree, and each lower one has within it the posterior vessels of the upper one, as written in Item 77.

Explaining the Three Nekudot [dots] Holam, Shuruk, Hirik.

M. Laitman: What does he say? After Nekudot of SAG expanded below Tabur, filling Galgalta with the light of Hassadim, and received from Galgalta the records Dalet Gimel, due to which they were restricted, and these records then rose together with the Nekudot above, they rose to Nikvey Eynaim of Rosh of SAG, to the place where, if a calculation is made there, it is made only over half of the degree. So, a calculation was done, and the light that then descended builds only a small Partzuf of the world of Nekudim, Keter, AVI, and Zon , all in Galgalta Eynaim. And after Reshimot, the records of Bet Aleph, with the second restriction, we still have left the records of Dalet Gimel. Now, what to do with the records of Dalet Gimel? A coupling by striking, realizing it. We will still scrutinize in the next chapter by exactly what stages it comes to be fully realized, but what matters to us here is that by this, the vessels of the smallest Katnut of the world of Nekudim receive the power to become a G’dolim, big, and the Keter of Aba and Ima also grow, giving that over to ZON, and then when ZON descends below here, it shatters, it comes to be shattered, and that's what happened here, in essence. What else does he say here? He spoke of the second restriction, which we have discussed. Any questions over what he wrote or what I said? Please.

Question (Petah Tikva Center): (05:32) What is the place of the Zivug, the coupling, and how can it change?

M. Laitman: The place of the coupling, the Zivug, it's a place where a calculation is made. Let's say, I only feel myself, my own desires, my own thoughts, my attitude towards reality as a whole, towards the world, everything. I feel myself, and I can not only feel, but also divide, measure. I am in command of all my desires, all of my discernments. And now I perform a calculation to see in which of them, and in each thought, desire, intention, to what extent in each of those I can become like the Creator, the bestower. In me, exist desires, 613 overall, and I discover them to some degree, not in their full depth, let's say, this is their depth, right? So, not to that depth, but only a slice, up to here, I discover them. And with that slice, like a sausage, a slice, I can use that everything else, I don't even sense. Everything else for me is not yet sensed, not felt. My desires, of a greater depth, more of the ego, I don't feel all that yet. I don't have it, as we say. If I don't feel it, it's the same as not having it, that it doesn't exist. Only this part was revealed. So out of the 613 desires, which were revealed with a certain specific intensity, I can begin to discover in what I can become, similar to the Creator, and in what I can't. And then, I make the distinction between them, I separate them. Let's say there's this shape, and to that extent, I can be similar in them, similar to the Creator. That's it. This is the boundary here, which I make between what I can use and what I don't use. And in what way I use it, in what form of adhesion, and so on. That is called the place of the coupling, the Zivug, the place in which I connect with the Creator. Where in that place exactly, I study, I learn about myself and the Creator, and the extent to which we can be connected. So where is the Masach, the screen? Where does it stand here? Here, around all these desires, which I use, yes, here, here is the screen, the place of the coupling. How do we describe that in the drawing? We say that the coupling is done at Nikvey Eynaim. So from all of the 613 desires that we have here in the Rosh, this is the Rosh, the head. So out of all these desires, 613, I use them in a level of intensity that is called Katnut, smallness, or Nikvey Eynaim, that's a kind of indication, a term for it. After that, I think that I received sufficient power to use all of my desires, all these 613 desires, with their full power, to their full extent, and then I perform a coupling in the Peh, mouth. What is the difference between the coupling in the Nikvey Eynaim, eye sockets in Hebrew, and the Peh, mouth in Hebrew? That here, this is Katnut, smallness, but the general level, the full level, is Gadlut. The difference is in the magnitude of attainment. When I use my little vessel, my small vessel, this is Katnut, smallness, and using all of this, this is Gadlut, greatness. So how do I calculate Katnut and Gadlut? According to the power that I receive from above. If I have greater power, then I go and use that in large, and if not, in small.

Question (Petah Tikva Center): (11:51) Do the ten Sefirot of Guf, get along with the HGT NHYM?

M. Laitman: We have learned that the created being was birthed by the light, which is called Shoresh, root. The created being, the will to receive, coarseness level one, Aleph, wanting to receive. Then it wants to bestow, the second phase, Behina Bet. The connection, the combination of both is called the third phase, and wanting to receive both is called the fourth phase. And this is a structure through which the light, the light and the point of desire in it, which is existence from absence, it becomes the created being.

Reader: Dear friends, we're now going to go to a live broadcast with Rav Laitman, and now we'll sing a song.

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