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

Daily Lesson July 5, 2025.

Part 2: Recorded lesson - June 21, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf. #40

Reader: We'll continue to the next part of the lesson from the Preface to the Wisdom of Kabbalah item 40.

M. Laitman: (00:13) We have learned thus far, how the Partzuf purifies, loses its relation with the Creator that it had before. Let's say, Galgalta, who wanted to bestow through her actions at the maximum power that it could, then it went through the Bitush, the beating of the inner light and the surrounding light. The screen purified, was weakened, records awakened from previous states that Galgalta went through. And then she decided that she's now going to operate in a different way, in a different form. And so, we always have from the state of Malchut of Ein Sof, there was a decision, and now she transitions to a new state where she receives the light for the first time, that's called Galgalta. Then from Galgalta, the process of the reception of the light goes through the Partzuf of AB, and the same Malchut of Ein Sof, of infinity, continues transforming through a very unique, very special process, where each time she discovers more coarseness operating in her, more of the screen operating in her, the power of adhesion, and new decisions. So, each and every time, everything that happens, happens over and after all the previous operations that happened in Malchut of Ein Sof. So, we can't just look at a Partzuf separately, MA, BON, and so on. No, it's always the same Malchut of Ein Sof, which underwent a previous process, and therefore she operates in a certain way now. 

We cannot look at a Partzuf by itself without looking at the connection with previous ones in quality, in quantity, its status, it all depends on the chain that begins in Ein Sof, in infinity, or no end, and down to the lowest place. So, the second time Malchut of Ein Sof makes a decision after Partzuf Galgalta, she again decides that she's going to receive in order to bestow. She operates in such a way where a second Partzuf is born, Pertzuf AB, and so it follows that this decision is completely new, and the Partzuf is a thing unto itself, with no connection seemingly to the previous Partzuf except being a through cause and consequence. But of course, it receives from the previous Partzuf, it draws light from Ein Sof. The Malchut of Ein Sof, she now decides to receive something. And she does receive a certain portion of the light, which is called Galgalta. This Malchut of Ein Sof, she has built this Partzuf of Keter, and now she begins to build the Partzuf of AB, Hochma. Certainly, as in the four phases of direct light, you have the Behina Shoresh, Aleph. One cannot operate without the other. But here, if in the four phases of direct light, the light was operating, right? It's the light operating, performing all these actions, building a vessel of reception, then in the second phase, a vessel of bestowal, then in the third, a vessel that wants to come to resemble the Keter. And then in the fourth phase, she wants to receive everything into her. The process is all mandated. And now, in the actions where the Partzufim emerge, the light itself isn't operating. It completed its actions here, in the fourth discernment. She felt shame. She performed the Tzimtzum Aleph, the first restriction. She decided to create a Masah, a screen, to reach equivalence. And so, it's the lower one acting. This is all the operation of the Malchut towards the light. And so, it follows that we have Malchut of Ein Sof performing these actions. And therefore, all these actions, all these operations, you could say it's Malchut. And in front of her, she has, or before her, she has the light, Ein Sof, and she decides what to do. So, she performs the act of Galgalta, then she performs the operation of AB. So, from the operation of AB, she draws light through the Galgalta. She relates to Ein Sof through Galgalta. 

And in the operation of SAG, she relates to Ein Sof through ABand Galgalta, and from there, she receives the light. And so on and so forth, each time, each and every degree. She acts in spirituality, and ultimately, we will have 125 such degrees, each and every degree. Even though she doesn't know it, she only turns to her upper one, that degree. But the upper one, which the lower degree forces to work, that upper one turns to its upper degree, and that turns to its upper degree in turn, and so on through to Ein Sof, all the way up. So, the lower one is actually operating all the degrees that came before, up to Ein Sof, and that's us also. 

It doesn't matter where the lower one is even by the smallest action, so long as the action is with the purpose of reaching equivalence of form. Right? I'll draw a little symbol here. Your equivalence, similar. 

Okay, similarity. And so, if they want to become similar to the upper one in some respect, that delta forces the upper one to change. And it operates in the same way towards its upper one, forcing it to change in turn, and so on and so forth, which is how MAN rises up to Ein Sof. 

And only from Ein Sof, the light of correction and the light of fulfillment can come to the lower degree, because what the lower one invokes is a new discernment. And the upper degree doesn't have anything to give it. She has to turn upwards and upwards all the way back to infinity, to Ein Sof.

And so, the moral is, and the lesson is here, that through our smallest efforts, we cause the whole system to start operating.

About the lower one here in the spiritual world in the wisdom of Kabbalah we talk about one lower lower being, and one upper upper being, and the relationship between them. However, this is not our situation. Our situation is that we are within this lower one. We are many, many, many separate souls, which we say shattered. Yes? And when the soul acts, she can act only on the condition that she wants to become one lower one opposite the one Creator. And so, if there is a soul which is to correct Herself, she must then feel herself to be an inseparable inseparable part of the other souls, and to the extent that she wants to create this summary, this aggregation of the entire lower degree, she wants to be one because the upper light is one. 

So, she wants to be the one vessel opposite the one light, and so in spirituality, in the wisdom of Kabbalah, we speak about one created being, one created being. It's not that one person is the created being, but rather than discernment in a person who wants to be connected with everyone, with all the other souls as one, that's discernment turns him into a spiritual vessel, and then from him MAN rises all the way back up to Ein Sof. Clear? Because sometimes we read that there are many souls here and there, here it says one created being which raises something to where, and so on, so it should be clear to us that we're talking about a certain discernment in a person who wishes to feel all the shattered souls as one soul and by raising that to the upper one as MAN. And this is well, let's begin. So we talked about how AB is a Partzuf separate to Galgalta And there are new discernments in it 

Reader: Item 40 

Reading: (11:33) Baal HaSulam. Preface to the Wisdom of Kabbalah. #40

And there is another difference between the lower one and the upper one: Each lower one emerges with a different level in the five phases in the screen, as written in Items 22 and 24. Also, each lower one lacks the highest phase of the lights of the upper one and the lowest phase of the vessels of the upper one. The reason is that it is the nature of the clash of the surrounding light in the screen to eliminate from the screen its last phase of coarseness. 

For example, in the first Partzuf of AK, whose screen contains all five levels of coarseness, down to phase four, the clash of surrounding light in the screen of the Guf completely refines the coarseness of phase four, not leaving even a record [Reshimo] of that coarseness. Only the records from the coarseness of phase three and above remain in the screen 

Hence, when that screen is incorporated in the Rosh and receives a coupling by striking on the coarseness that remained in its records from the Guf, the coupling emerges only on phase three of coarseness in the screen. This is because the record of coarseness of phase four is eliminated from there. Therefore, the level that emerges on that screen is only at the level of Hochma, called HaVaYaH of AB of AK, or Partzuf AB of AK. 

Reading: Baal HaSulam. Preface to the Wisdom of Kabbalah. #40

We have already learned in Item 22 that the level Hochma that emerges on the screen of phase three lacks the Malchut of the vessels and the light of Yechida from the lights, which is the light of Keter. Thus, Partzuf AB lacks the last phase of the vessels of the upper one and the highest phase of the lights of the upper one. Because of this great disparity of form, the lower one is considered a separate Partzuf from the upper one. 

M. Laitman: (14:08) We must understand that the difference between the discernments and the levels, the degrees, is that Malchut of Ein Sof, after having emerged, she works with the Masach, the screen, and Malchut with the screen generates the reflected light, the measure of compatibility with the light or the Creator. She likens herself to the actions of the Creator towards her. If she works to the highest, the biggest degree, then she can come to resemble the highest, the biggest measure of bestowal from the Creator, which is called Keter, the degree of Keter. And if it's less than that, she can discover Hochma, and then Bina, Zeir Anpin, and Malchut.Thedifference between these Partzufim isn't quantitative alone, it's also qualitative. Low Partzuf Bina isn't lesser than Partzuf Hochma, or rather it's obvious that it is inferior in a sense, but it's also different in kind, not just in power, but also within, in terms of its personality, you could say it's different, because Malchut of Ein Sof is looking, is searching, what can I resemble? In what can I resemble the upper one? For example, let's say you're very intelligent, and you can study medicine. Less intelligent, you can study engineering, yes? If you have less force of will, yes, let's call it, then you can learn, I don't know, computers, less power of will, you can be a bicycle repairman, and so forth. So, we're talking about intellectual capacity, force of will, whatever you call it, but each time you go down a degree, you take on a different form, yes, of resemblance to the Creator. From where do we have that? From the four phases of direct light only, because there the Creator presented Himself to the created being. There the created being perceived the Creator through these five forms in which the created being can perceive Him, according to His own desire, according to coarseness, right? Not according to the screen, not according to the screen, which is to say, the Creator showed Himself to the created being in the desires of the created being, five times. And now the created being can, if it wants to resemble the Creator, he can try to resemble these five forms. He doesn't have anything else, he doesn't know the Creator in any other way.

And that all happens in Malchut of Ein Sof. So, why is the Pertzuf, which is lesser than Galgalta, why is that AB, Hochma? Maybe make a smaller Galgalta? It's because the records, the Reshimot are all impressions from Malchut of Ein Sof, which now have undergone a process called Galgalta, and after Galgalta they emerge in a state where Malchut of Ein Sof now if she wants to bestow maximally, she has to resemble Hochma. She cannot resemble Keter, she finds, but Hochma she can. And so she creates a Partzuf of Hochma. Ask questions. I see that there's some questions.

Question (Petah Tikva Center): (18:58) Who is this Malchut of Ein Sof? 

M. Laitman: Malchut of Ein Sof is the only created being performing all the actions from beginning to end.

Student: So, what is this no boundary in it? 

M. Laitman: Malchut of Ein Sof was in a state where it's, as it's called, Ein Sof, infinite. An infinite desire was revealed in her, that's how she was created by the light, alongside infinite fulfillment, the Light is in her. In that feeling, fulfillment, she felt pleasure with respect to the desire, and shame with respect to the source of the pleasure. Now, these three parameters, her desire, the pleasure, and the source of the pleasure, they evoke a response called shame.

From the shame emerges an action called Tzimtzum Aleph, the first restriction. From that feeling of the desire and the restriction that happens because of the shame, Malchut of Ein Sof, after the restriction, begins to feel an urge to come to resemble the emanator. The act of restriction brought her like an embryo to the degree of Keter, and then she begins to develop once more from the degree of Shoresh, she made herself that, now I don't want anything, I restrict myself, the fourth discernment, the fourth phase says, by restricting herself she elevates herself to the point of Keter, to the Shoresh, the root.

And again, she now starts thinking, if I restricted myself, I didn't want anything except, well, he created me, so okay, he created me, but I don't want, from the development, the four phases of direct Light, I don't want any of that. So now, with that restriction, due to it, she begins to understand what these discernments which developed in her, Aleph, Bet, Gimel, Dalet, because now after the restriction, she goes over these four phases from above downwards, and then she reaches the decision, Ah, Masach, screen. I now want to receive in order to bestow. She learns from these four discernments as she reviews them, yes, the first time it was a development through four phases, yes, Shoresh, Aleph, Bet, Gimel, Dalet, which brings her to feel shame, which brings about the restriction. Now she restricts herself, and by so doing, she rises to the degree of Shoresh. She restricted herself, and now, when again, from the degree of Shoresh, she begins to examine her process of development. What does the Creator want from me, why did He do this with me? But now, she's critiquing the actions of the Creator from the point of the restriction, and when she does that, again, she descends to the place where the Creator created her, and then she understands, Oh, I can be like Him in my actions. Not to be an embryo, not to disconnect and throw everything back to Him, which she calls that the worst thing possible, the restriction, no, I can actually resemble him through equivalence, that I can achieve, and that brings her to the decision that she can do this by using a Masach, screen.

This is ingenious, how to put it, it's not a decision that can come about, just come up randomly. It's an outcome of very gradual development, which Malchut of Ein Sof  undergoes, and now when she does that, she thinks, Oh, what can I become, maximally? Yes, I want to be like Him, so now, with the Masach, the screen, she wants to be like Him.

Who is He? The Creator who bestows. And then she reaches, with her bestowal, back to the degree of Shoresh. What is the degree of Shoresh, root for her? Is it big or small to be Shoresh? It's where she feels the action of the Creator towards her the most. So why is it revealed later to be her Shoresh of Aviut and AB as Aviut Aleph, coarseness degree of Bet, the world of Assiya, the coarsest, or we could say it's the greatest Masach in Galgalta, or so on. Why do we say that? Because now she wants to resemble the Creator, His bestowal, and so she takes all of her vessels and she performs the maximal bestowal possible. That's the first operation, and that is called Galgalta.

That's it. She performed that bestowal, and now she understands what it means to resemble the Creator through that action, yes? Now after Galgalta, she comes to a different action. There is development, the process of development again, because the purification, it's not just that I performed an action, I purify, yes, I can, I can't, there are surrounding lights, there's much to talk about here actually.

Again she examines, she critiques her actions, her past actions, and again you have the four discernments inside which she reconstitutes, you could say. We say that this is the Masach, the screen, purifying, rising from Tabur to Peh. Now she comes to the decision that I will reach a different discernment, the discernment of AB.

Now she becomes, she wants to become or make of herself the discernment of AB, and it's clear to her that it's not the same operation as Galgalta in quantity or quality. On the one hand, the second Partzuf emerges on Dalet Hitlapshut, Gimel, Aviut, it knows that it emerges over the records of Gimel, of course, the third degree of coarseness. Of course, this is with respect to herself, this is Dalet of AB.

But it's Gimel of Galgalta. 

Question (Petah Tikva Center): (26:06) So, can we say that she's just getting to know herself, her abilities, after the restrictions? 

M. Laitman: Well, of course, now Malchut realizes herself before the restrictions. She had no thought of this.

Before the restriction, we don't talk about the created being as responding to anything. Even now the reactions are not fully conscious and aware. These are calculations in the process which goes on and later we'll have to add our own awareness to that process from below upwards.

As of now, these are just forces at work, and in such a way they generate, they create the degrees. Well, let's continue a little bit. 

Reader: Item 41

Reading: (27:11) Baal HaSulam. Preface to the Wisdom of Kabbalah. #41

Similarly, once Partzuf AB expanded in Rosh and Guf and there was the clash of surrounding light on the screen of the Guf of AB, which is a screen of phase three, this clash cancels and eliminates the record of coarseness of the last phase in the screen, which is phase three. It turns out that during the ascent of the screen to the Peh of the Rosh and its incorporation [Hitkalelut] in it in a coupling by striking, the striking was done only on the coarseness of phase two that remained in that screen, since phase three has been eliminated from it. Hence, it elicits only ten Sefirot at the level of Bina, called HaVaYaH of SAG of AK, or Partzuf SAG, lacking ZA and Malchut in vessels, and Haya and Yechida in lights.

Similarly, when this Partzuf SAG expanded in Rosh and Guf, there was the clash of surrounding light in its screen of Guf, which is a screen of phase two. This clash cancels and eliminates the last phase of coarseness in the screen, which is phase two, leaving only the records of coarseness from phase one and above in the screen.

Hence, during the ascent of the screen to the Peh of the Rosh, and the incorporation in the coupling by striking there, the striking occurred only on the screen of phase one that remained in the screen, since phase two had already been eliminated from it. For this reason, it elicits only ten Sefirot at the level of Tifferet, called “the level of ZA,” lacking Bina, ZA, and Malchut in the vessels, and Neshama, Haya, and Yechida in the lights, etc., similarly. 

M. Laitman: (29:03) Meaning, in the emergence of these Partzufim, when we talk about Galgalta, AB, SAG, MA, and BON, we are talking about degrees of attainment, yes? Galgalta, AB, SAG, MA, and BON.

Degrees of attainment. The small one, BON, MA, SAG, AB, yes? It's not their power which is important to us. What's important to us is the quality.

This Partzuf, it's like a baby, BON, it's like a baby, a small child, an embryo even, yes? Ibur, conception. This MA is in Yenika, like nursing. And here it starts becoming Mohin, the attainment of bestowal. This is the quality of bestowal which he attains. And then AB is, well, that's acts of reception. And Keter is the attainment of the Creator, the actual attainment of the Creator. So, the fact that the Patzufim now descend, the problem isn't them descending in terms of their power, intensity, quantity, the quantity of what's received into them, but rather they descend in terms of quality. Each and every one loses the intensity of attainment of the Creator. And so the names, Yud, Hay, Vav, Hay, the names of the Yud, Hay, Vav, Hay, that remains in ten Sefirot with the tip of the Yud, Kotso Shel Yud, this remains constant, yes? This Hafav, this HaVaYaH.

But the filling is what's important. And the filling actually is what determines the character of the Patsuf. If we talk about someone or a name, right? This is the name of the Partzuf.

So, we talk not about these Ten Sefirot, because it's clear that this is a constant for each Partzuf. We are talking about who He is. And who He is, that's not determined according to power as much as according to character, the way the Partzuf operates.

And what does that mean? What quality of the Creator does it attain? That Partzuf. Right. In that, the Partzufim are different to each other, mainly.

Yes? Because the embryo is an embryo everywhere. Yes? And an adult is an adult.