The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: August 28, 2025
Part 2: Recorded lesson - Aug 16, 2006
Baal HaSulam. Preface to the Wisdom of Kabbalah. #105
Reader:
Reading: (00:05) Baal HaSulam. Preface to the Wisdom of Kabbalah #105.
105) It is known that all the quantity and quality in the ten Sefirot of the Rosh appear in the expansion from above downward to the Guf, as well. Hence, as in the lights of the Rosh, the coupling Malchut returned and descended from the place of Nikvey Eynaim to the Peh. Then, GE [Galgalta Eynaim] and Nikvey Eynaim, which are the anterior vessels, reunited with their posterior vessels, their AHP, and the lights expanded in them. Similarly, as they expanded from above downward to the Guf, the lights were drawn to their posterior vessels, too, which are the TNHYM in BYA, below the Parsa of Atzilut.
Malchut in the Parsa of Atzilut is mixed in those vessels; as soon as the lights of Melech ha Daat met this force, they all departed the vessels and ascended to their root. All the vessels of Melech ha Daat broke face and back, died, and fell to BYA, since the departure of the lights from the vessels is like the departure of vitality from the corporeal body, called “death.” At that time, the screen was refined from the coarseness of phase four, since these vessels have already broken and died, and only coarseness of phase three remained in it.
M. Laitman: So, all these vessels, anterior and posterior both fall, there's a shattering, fall, and the light departs. So, there's the shattering and the fall in the vessels. And the light flew up, back to its place, its source. The light goes to the source. And then, it ended, shattered, the first king of Nekudim.
Question (Petah Tikva Center): (02:45) This action, how does it work relative to the law of balance, of equivalence? How does it work with it together?
M. Laitman: We, in the cascade from above downwards, discover details of the law of equivalence of form, because otherwise, there's nothing else besides for that. The light that came to be revealed opposite the point of existence from absence, it holds that point in balance with it, by its rule, by its governance, by its force. And that, in essence, is the created being's right to exist, altogether. And so, we say that in the whole of reality, we have this law of balance. And everyone are as if at the end of correction, and there's nothing opposing that, except for what a person discovers, reveals, according to his ability to tolerate and correct the state. But he discovers how he himself, in his own awareness, is not there. But the balance exists, everything exists. I, HaVaYaH, I did not change, and so on. But with respect to the person who attains, there are changes. It's to the extent that he can tolerate separation from the Creator, that he finds that by himself, he adheres to that complete state that exists in the Creator, that same complete state that exists also in the desire of the created being, to the desire of the clother and the one who makes the clothing.
Student: But it seems like the action of shattering is against the equivalence of form.
M. Laitman: There's nothing that goes against the rule. There's revelation. He wanted to create the created beings, emanate the emanated beings, to bring forth the perfection of His actions. So, that's what it's about. It's not that there's any difference, change in His actions, but it's only in how He discovers, rather reveals, His actions to the created beings. And then, are the created beings capable of seeing and understanding that perfection? That is the game. We need to understand that we are in a movie. To the extent that we can justify, according to our measure of correction, we are shown the opposite image. Try to justify it. Succeeded? Take an even worse image, try to justify that. And deliberately, you are being shown images which are completely opposite, so that you will have some exertion to make of your own, some way to resemble the upper one, the perfection that the upper one maintains in reality. To begin with, existence from absence, you will maintain that perfection by yourself, willingly. And in that, it is said that you reach equivalence with Him, adhesion, being like Him, resembling Him. To you, He wants to, through you, He wants to reveal the perfection of His actions. That is the cause for the concealment in all the worlds, and all this.
Student: (06:53) You explained from below up. I'm asking about the action of the shattering. After it becomes similar to the law of equivalence of form, then in this action, you can see this equivalence in the action, until the shattering, there's constantly a balance of powers. Here, seemingly…
M. Laitman: Up to the shattering, well, you have the five Partzufim of AK, five different states of equilibrium that can exist between five types of vessels with screens on them and five lights, KHBTM, with screens appropriate to that, and the lights, NRNHY. It's a kind of Ein Sof [infinity] after the restriction and after the screen, where it is now presented in that way, so to speak, for the created being's use. Look, this is an example, lights balanced with vessels, the law of equivalence of form, the law of balance, in all the Partzufim of AK, Adam Kadmon, there you see it before you. Learn from it what you need to attain. And that is a kind of demonstration, yes? Nothing more. It's not correction yet, nothing of the sort. It's just laying out the situation, right? It's opened up before you, that state of balance, equilibrium, that law. Now, in actions that take place below the Tabur, in the vessels of NHY of Galgalta, where that's the true Malchut, they want to reach that same balance, that same law, which is described to us in vessels which are above the Tabur. And to do that, we need to search, like in a seesaw, where is the point of balance that I now start working with? Because on the one hand, I have vessels of reception below the Tabur. If I join to them vessels of bestowal, because otherwise I cannot use them, yes, so how can I add them? Where will I attach them together? So that I have this seesaw, right? And these are vessels of Bina, vessels of Malchut. In that seesaw, I'll always be on the center, the middle line, and will be able to add vessels of reception here. And here, I can add vessels of bestowal, ascent, upliftment, how do you put it? Can I? Here, this is the ego, let's say, and this is the greatness of the Creator. So, I still haven't found that point of balance between Bina and Malchut. That point of balance is clarified only after the shattering, because then there is a connection between them. Currently, there is no connection yet. Where I am, there's just a cutoff, Galgalta Eynaim, AHP, and just a cutoff between them, the Parsa, how you call it, doesn't matter. But this comes to me from above the Tabur , these are the vessels of SAG, and here, these are the vessels of Malchut. And there is no connection between them, there's no contact between them. Now, after the shattering, these two kinds of vessels mixed together, right, the shattering, and a mix, a mixture between them, incorporation. And then after the incorporation, I'll have Bina plus Malchut connected together in some way, and I will bring about the correct connection between them to my seesaw, right? For each time, I can be maintaining that law of balance, as we say, because this is nature, or the Creator, yes? And this is the created being. And we need to make it so that the created being will always be in balance with nature. That exactly is the balance, five kilograms of the will to receive, five kilograms of the force of bestowal, the screen, this is the screen, and this on the left is the will to receive. And there's a balance between them, ten kilograms of each, fifteen kilograms of each, let's say, right, up until the end of correction. Now, we see why this shattering was so crucial. Without it, in the plan of creation, nothing can progress. That's why the upper one goes for it, and it doesn't care about what it's breaking through that. By this, he's showing how the created being is not in a state of revelation of who he is compared to the Creator. The Creator hid it from the created being, and now he reveals it. Also, he's not disclosing this now. For the time being, he's building the system of revelation, and this will be revealed to the created being in our reality through the history of humanity, gradually. And now we're starting to discover it. Before that, there's no created being.
Reading: (13:45) Baal HaSulam. Preface to the Wisdom of Kabbalah #105.
105) It is known that all the quantity and quality in the ten Sefirot of the Rosh appear in the expansion from above downward to the Guf, as well. Hence, as in the lights of the Rosh, the coupling Malchut returned and descended from the place of Nikvey Eynaim to the Peh. Then, GE [Galgalta Eynaim] and Nikvey Eynaim, which are the anterior vessels, reunited with their posterior vessels, their AHP, and the lights expanded in them. Similarly, as they expanded from above downward to the Guf, the lights were drawn to their posterior vessels, too, which are the TNHYM in BYA, below the Parsa of Atzilut.
Malchut in the Parsa of Atzilut is mixed in those vessels; as soon as the lights of Melech ha Daat met this force, they all departed the vessels and ascended to their root. All the vessels of Melech ha Daat broke face and back, died, and fell to BYA,
M. Laitman: They broke, meaning they lost the screen, they died, they lost the lights, and they fell because they now have the will to receive with the intention to receive.
Reading: Baal HaSulam. Preface to the Wisdom of Kabbalah #105.
since the departure of the lights from the vessels is like the departure of vitality from the corporeal body, called “death.” At that time, the screen was refined from the coarseness of phase four, since these vessels have already broken and died, and only coarseness of phase three remained in it.
Question (Petah Tikva Center): (15:46) Are the lights that fill the vessels of reception the same lights that fill the vessels of bestowal?
M. Laitman: Look, when I go, when I get to the faucet, or rather the source, Mekorot in Hebrew, it's a water company, and I open some pipe in the wall and water comes in. Maybe behind the wall there is some lake, I don't know, some source of water, I don't know. But what am I doing? I'm receiving something that is pre-prepared. I can bring a cup, or I can bring a pot, or some other vessel, it'll be the same water. The water will take on the form of the vessel, but it will remain the same in quality. In spirituality, there's no such thing. In spirituality, the vessel determines the form, shape, and also the quality of the filling within the vessel. And so it's impossible for us to discuss something that exists outside the vessel. Lights, fillings, ready to fill the vessels, there's no such thing. If we talk about them, we're talking about something that we feel, meaning in the vessels. But in vessels that perhaps are unfinished, vessels of the upper one, surrounding vessels, and so on, or in Rosh compared to the Guf. But it's impossible to talk about the light if you don't define what it is, because the light cannot be felt outside of a vessel of sensation. So, how can I talk about it? It doesn't exist. It's like talking about the Creator without attaining Him. How can you talk about Him? If so, the judge has only what his eyes can see. If he doesn't attain, well, then you don't have a Creator, because Creator is Boreh, come and see, come and attain, and then you'll talk about it. So, the Kabbalists speak only of what they have attained, and attainment is the deepest level of understanding, that's what it's called. Now, you say, these lights, do they fill Galgalta Eynaim and AHP? How can it be different vessels with the same lights? How can that be? In each vessel, according to the vessel, its filling is felt, its measure of adhesion, pleasure, the measure of bestowal upon the Creator, which is called light. That is called light. So, there's never a situation where in different vessels you have the same light, or in the same vessel, if it's changed, it cannot keep the light from before, the same light. It's not even measurable outside of that vessel. And so, lights, that's what we call the impressions within the vessels of holiness, of Kedusha. It's not the light itself. I don't feel water, as Baal HaSulam says regarding our world. I don't know what the bread is, what I am, what electricity is. I know how I am impressed by those things. And I don't know myself, I don't know who I am. I feel this way, and I see that, and I think this, but who am I? I don't know. I only know the various forms of impression that I feel. And so, the light is an impression, the impression of the vessels. So, it cannot be said that the light that fills a certain vessel, Galgalta Eynaim, you say, it cannot be that it also fills the AHP. Different vessels, different lights.
Question (Petah Tikva Center): (19:43) How do I change my thought to be in this state in the Sitra Achra, in the Parsa? How to maintain it?
M. Laitman: The questions aren't really clear. I want to receive. I want to receive more. My question is how not to receive but to bestow. How will I think about that, rather? It's not exactly as you say. Let's continue.
Reading: (20:18) Baal HaSulam. Preface to the Wisdom of Kabbalah #106.
106) And as the coarseness of phase four was revoked from the screen of the Guf by the breaking, that coarseness was revoked in the coupling Malchut of the Rosh in AVI, too.
M. Laitman: So, we have Keter, Rosh of Hitlabshut, Rosh of clothing, that you can forget about for now. It doesn't matter. We have Abba ve Ima, Rosh of Aviut, and we have ZON, Guf, as in any Partzuf we have above the Tabur. Abba ve Ima performs a coupling over Aviut Dalet. And from that, the light expanded in the king of Daat. Now, that degree is purified. Let's draw it this way. You know what? In AVI, we have Shoresh, Alef, Bet, Gimel, Dalet, five degrees of Aviut, coarseness of thickness. They perform a coupling. Here Gimel, Alef, Bet, Shoresh, they made a coupling over coarseness level four, Dalet. I want to draw it, so it's clear. The light expanded down to the Sof. It broke the vessel. It was then refined, purified. The screen rose to Behina Gimel of coarseness. The previous degree, previous level is purified. This is the first Zivug on the king of Daat. And now, the coupling will take place over the third level of Aviut, and the light will spread from that level, and there will be a second king. Then it will purify, be refined to the second degree of coarseness, and there will be a coupling, and the light will spread from that level to the third king. And then Alef and Shoresh of Aviut, and then there will be the fourth king. First Alef, let's say, and Shoresh, that departs by itself because there's no coupling by striking, there is only annulment. And in that, AVI completes their expansion fully. Dalet Gimel of Aviut in AVI, because the MAN that rose, you remember, the Nekudot of SAG which rose, they first elevated the degree of Bet Alef, restricted with the second restriction. That is the first Reshimo, the first record, and the second Reshimo, that is Dalet Gimel. So, there was a coupling over Dalet Gimel, and a purification, refinement of that degree. AVI, couple over Alef, Bet, Gimel, Dalet, or rather, Dalet, Gimel, Bet, Alef, Shoresh, end all these degrees, all these lights within Malchut, they shatter. Peh of AVI, each time a higher Peh. Or you can call Peh a different name. It doesn't matter. The place of the coupling is called Peh. Even if it's on Aviut Alef, it's called a Peh even though we can call it Nikvei Eynaim, it doesn't matter. Let's continue. So, thus far, it's AVI, Gadlut of the world of Nekudim. Here it was Katnut, smallness, over the Reshimot of Bet Alef under restriction, and this is the raising of MAN. And let's continue.
Reading: (24:38) Baal HaSulam. Preface to the Wisdom of Kabbalah #106.
This is so because coarseness of the Rosh and coarseness of the Guf are the same thing, except one is in potential and the other is in practice (see Item 50). Hence, the coupling at the level of Keter stopped at the Rosh in AVI, too, and the posterior vessels, the AHP that completed the level of Keter, fell once more to the degree below it, meaning to the ZAT. This is called “revoking the posterior of the level of Keter from AVI.” It turns out that the whole level of Taamim of Nekudim, Rosh and Guf, has departed.
M. Laitman: How else can this be described? In this way; we have Keter, Abba, and Ima. And afterwords, what exists between them, spreads to the Guf, which is ZON. Keter is in Gadlut. It bestows the light downwards, Abba is in Gadlut, it bestows the light, and Ima has now come into coupling with Abba, she is face to face with him. Panim of Abba and Panim of Ima, they are facing each other; Abba from above, Ima from below, father from above, mother from below. And here, in the coupling between them, there is a very strong coupling over Dalet of coarseness, let's say. So, we say that Abba and Ima are in the first coupling that they had here, Abba is facing Ima in this way, over the entire area, the entire fourth degree of coarseness. Now Abba is in level three of coarseness, Gimel, but Ima is a little bit, she turns from him a little bit, then here Abba is the same, but Ima turned a bit more, and here Abba is the same, but Ima has completely turned around. That's how she is, she turns around completely, so that Abba is in a state of Panim, anterior, face, and Ima here is in posterior, and here is anterior. So, Ima turns around, this is Dalet, Gimel, Bet, Aleph, and you have the Shoresh, the root, this is how it is, complete. So that's how she turns away from Abba and performs the coupling on lesser, lesser, and lesser discernments until it ends, she stops. And this, we say, it's that their posterior is annulled, the vessels of reception perform this coupling to bestow upon ZON, gradually they diminish and are revoked, annulled. Look, it's a description, of course there's nothing turning there, nobody is turning around, it's about the degree of connection between systems.
Reading: (28:26) Baal HaSulam. Preface to the Wisdom of Kabbalah #107.
107) And since the upper light does not stop shining, it coupled once more on the coarseness of phase three that remained in the screen of the Rosh in AVI, and ten Sefirot emerged at the level of Hochma. The Guf from above downward expanded to the Sefira of Hesed and is the second Melech of Nekudim. It, too, extended to BYA, broke, and died, at which time the coarseness of phase three was revoked from the screen of the Guf and of the Rosh, as well. Also, the posterior vessels, the AHP that completed this level of Hochma of AVI, were revoked once more, and fell to the degree below it, to ZAT, as it happened at the level of Keter.
Afterwards, a coupling was made on coarseness of phase two that remained in the screen, and ten Sefirot emerged at the level of Bina. The Guf, from above downward, expanded in the Sefira of Gevura, and this is the third Melech of Nekudim.
It, too, extended into BYA, broke, and died, revoking the coarseness of phase two in Rosh and Guf, too, ending the coupling at the level of Bina in the Rosh, too. The posterior of the level of Bina of the Rosh fell to the degree below her in the ZAT, and then the coupling was made on the coarseness of phase one that remained in the screen, and ten Sefirot emerged on it at the level of ZA. Also, its Guf, from above downward, expanded in the upper third of Tifferet. Yet, it, too, did not last and its light departed it. Thus, the coarseness of phase one has also been refined with Guf and Rosh, and the posterior of the level of ZA fell to the degree below it, to ZAT.
M. Laitman: So, Abba and Ima perform a coupling over Dalet Gimel of coarseness, which rose from the connection of Nekudot of SAG with NHY of Galgalta. And they perform a coupling Dalet, Gimel, Bet, Aleph, of Dalet Gimel of the Nekudot which departs. So, the first emergence or expansion called Taamim [flavors] of Abba and Ima, that's called the king of Daat. And all this, this is Nekudot, dots; Gimel, Bet, and Aleph until you reach the Shoresh. So, the departure of these degrees are called the king of Hesed, the king of Gevura, and the king of the upper third of Tifferet. As we learned, in Galgalta we have Peh, and a coupling in the Peh, and then the Taamim, the flavors expand there, and there is a Bitush Panim u Makif [the surrounding and inner light] clash, and then the screen is refined. How does he decide to do that? From this Bitush, this striking, clash. First that happens, then there is a decision in the Rosh [in the head], that I am going to purify to Gimel, then to Bet, then to Aleph and Shoresh. So, the decision in the Rosh brings me to a coupling in the Rosh, a new coupling, and then the degree of Hochma expands, and then that Bitush, that clash, does not stop. Then in the Rosh, we have a coupling over the degree of Bina, then Zeir Anpin, and then Malchut. So, the Nekudot [the dots] are the same Partzufim as the Taamim, the flavors, only in the process of purification, but they also spread from above downwards. And here in Nekudim, they are called Melechim [kings]. Because here, this is Nekudot [dots], because it's the point of Malchut, the dot of Malchut, and the surrounding light. And here, it is kings, because this is the vessel of Malchut that is revealed. Malchut in Hebrew means kingdom or kingship. Okay? Clear? So, they're called kings. But it's the same principle completely, the same as in Nekudim. So, here it is in AK, and here it's in Nekudim. Purification, or refinement. Yes? That's it. And with that, we should finish.