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

Daily Morning Lesson: September 10, 2025

Part 2: Recorded lesson – October 25, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #124. 

Reader: In the second part of the lesson, we'll learn from the Preface to the Wisdom of Kabbalah, item 124. It's in The Writings of Baal HaSulam, and we will connect to the lesson that took place on October 25, 2006.

Reading: (00:07) Baal HaSulam. Preface to the Wisdom of Kabbalah #124

Once Galgalta Eynaim of Hochma received their level of impregnation and suckling (see Item 121), they ascended once again to the Rosh of Atik, where they received their second impregnation for Mochin of Gadlut. Phase three descended to her place at the Peh, and ten Sefirot emerged on her, at the level of Hochma, and their vessels of AHP ascended back to their place at the Rosh. Thus, Partzuf Hochma was completed with ten Sefirot of lights and vessels. This Partzuf is called Arich Anpin of Atzilut. 

M. Laitman: (00:57) We've learned how the Partzuf AB comes out of Partzuf Galgalta: Partzuf Galgalta expands from the coupling of striking in the Peh of Rosh, inside and out. The Rosh means the first nine Sefirot before Malchut, and from the Peh to the Sium of the Partzuf is Malchut herself, Ein Sof. And then, there's a coupling of striking to the extent that the Guf can have the same intention as the Rosh. This happens through the screen and the reflected light that rises from the coarseness of the screen upwards, from below upwards. That essentially is the new vessel where the upper light is revealed, and when the reflected light imprints the upper light in it. Then, from the Peh of Rosh, it reverses its direction from it downwards into the desires of the Guf. And then the intention to bestow with the upper light in it, they both expand inside the Guf. 

So, this means that the inner light expands from the Peh downwards into the Guf. This inner light is the reflected light from below upwards in the Rosh with the direct light there. And the inner light expands until the Tabur, where there is the thought, and calculation, and intention of the Rosh, where it's possible to receive in order to bestow. And afterwards, there is the clash, Bitush, of inner and surrounding light because the light does not rest. When we say it's at complete rest, it doesn't mean that it's inactive. Complete rest means it has no change in its intention to bring the created being to its purpose. Sometimes, I run into hearing that there's a misinterpretation, here. So, to not be at complete rest, it's like, say, a kindergarten nanny, or a mother who's chasing you in every corner you go and don't let you rest. So, are they at rest? They are at rest, why, how come they are at rest, they chase you all the time? Because their intention is the same – to bring you to correction. And you always have various intentions: Correction, corruption, correction, corruption. So, you are not at rest, you are in changing intentions. And they are at rest, meaning in a single intention. So, we don't measure the lights according to the various actions because the lights conduct many actions. But their intention is one, the goal is one, the direction is one – it's called rest. 

Also, when we come to the final correction, we come to a place of rest and tranquility. So, what, we die? Tranquility or rest means that all the means, all the foundations that exist in the human, they all are aiming for a single direction. This is called rest, or tranquility, or wholeness. But it's immense development, infinite pace; yet it's called rest because we examine everything according to the intention. So, the upper light influences in the same direction and refines the screen in the Tabur of the Partzuf. And so, the Masach returns to the Peh of Rosh and from there, it draws a coupling of striking – that's already the Chazeh of the upper Partzuf, according to the Reshimot, the records that become revealed. So, what happens here? Partzuf Atik emerged, does it become refined or not? It doesn't. How does the Partzuf Atik come out without becoming refined? Because the records that now appear in the Masach, they're not records of the purification of the screen from great to small. Rather, it's records that come from the emergence of Partzufim from zero, from little too great, from the shattering. From the appearance of the smallest record and how that record begins to take on forces and grow to a bigger Partzuf. If we are talking about Galgalta, AB, SAG, MA, BON, the upper ones, then we're talking about greater coarseness becoming smaller, and smaller, and smaller.

(05:49) Here, we're seeing the opposite, the small record, Reshimo, that appears at the level of an embryo. Then it appears at the level of suckling, and then Mochin; and then comes the next record, which also appears in stages of Ibur, Yenika, Mochin. And so, the Partzufim appear here as they grow from below upwards; however, these Partzufim emerge from above downwards. Atik and then Arich Anpin, they emerge in the Reshimot that descend one after the other. 

So, this process happens through the emergence of the records because everything that exists in the world of Atzilut comes as a result of raising the screen with the vessels and the lights upwards to the Rosh of SAG, where the Rosh of Atzilut emerges. And the vessels of the world of Atzilut, of Gadlut, they all exist below in the shattering, in the worlds of BYA. And the vessels of the Rosh of the world of Nekudim came back to Katnut, infancy; meaning the AHP, the AHP of the upper one fell to the Galgalta Eynaim of the lower one, and therefore the emergence of the Partzufim, as he says, it emerges the Partzuf Atik emerges over the great degree, but from pure to coarse. So, we have the degree of Arich Anpin that emerges less, lower than the level of Atik. But from pure to coarse, and so forth, that's what he says. And after Galgalta Eynayim of Hochma received the degree of Ibur and Yenika, they rose back to Rosh of Atik. What does it mean? They rose back to the Rosh of Atik; they connected with the AHP of Atik and received the Gadlut there by the AHP of the upper one. It could be that there were Ten Sefirot, they're called Gadlut of the Minhei. That same action of Gadlut is now returning to help always the lower one to receive support from the upper one, and the upper one will grow it. This act of Gadlut helps the lower one receive support for the upper one to grow it. 

Just think, how could it be that a Partzuf can grow from small to great? The descent of Partzufim below upwards, it's clear – cascading. But a changes in the Partzufim from below upwards, how can a small one become great, where will he receive this completion? How can he be in Galgalta Eynaim if there have to be ten Sefirot, how in some small part in him can he grow? After all, there's no somewhat in spirituality, we truly have a complete structure, ten whole Sefirot. Therefore, I have besides a Partzuf that is greater, and is corrected, where the small one in its part, with the great one in its part, connect to one Partzuf. And then there's a possibility for the lower one to live, to receive support, confidence, preparation, education, understanding, attainment, everything by the upper one. And in such a way, correct himself; when he corrected himself, he became great, and he does the same with his lower one. It was the same thing with Atik, now with Arich Anpin, and then with Abba and Ima. Where, all these Partzufim grow this way, and when they grow, and they're big Galgalta Eynaim, they also help the smaller ones, the lower ones from them to grow. And this is how, as a result, the second restriction comes, where Bina connects to Malchut, and then the upper one is already in the quality of Bina, can correct the lower one, and complete it in these qualities and inverse it. We need to recognize to what extent this second restriction, when Bina and Malchut connected, gave hope, gave a path to move forward. It's not like Bina is just giving her qualities to Malchut, and Malchut to Bina. Now it's being expressed in the connection between two Partzufim, the upper one and the lower one: Where the upper one towards the lower one is as Bina, and the lower one towards the upper one is as Malchut. This is all as a result of the second restriction.

Reading: (11:48) Baal HaSulam. Preface to the Wisdom of Kabbalah #125

The Galgalta Eynaim of the level of Bina ascended along with these AHP of AA, 

M. Laitman: Meaning we had the Partzuf Atik, and beside its AHP, the Galgalta Eynaim of Arich Anpin grew; and by the AHP of Arich Anpin, the Galgalta Eynaim of Abba and Ima grew. And by the Galgalta Eynaim – besides the AHP of Abba and Ima – grew for us the Galgalta Eynaim of ZON of Atzilut. We can see the ZON of Atzilut above the Parsa, or fallen in the Parsa, as they're falling into the place of Beria, which is Ozen here, Hotem and Peh in the worlds Beria, Yetzira and Assiya. And then, besides these AHP of ZON, we have Neshamot, souls, NRN of the Righteous. And the Galgalta Eynaim, and then their AHP, already fallen below, and here are already us, let's say. This speaks only about the connection between the Partzufim of the upper one and the lower one, to the extent to which they're connected together in mutual complementing. But we're not talking about the clothing of the Partzufim in one another – which part of one Partzuf delivers something to another Partzuf? That is different from the relation between Galgalta Eynaim of the upper one and the AHP of the lower one. I'm sorry, the Galgalta Eynaim of the lower one and the AHP of the upper one. When we talk about the connection between them in such a way, we are not yet talking about what manner of connection in quantity and quality – this does not belong to that. Because this connection is alive and existing. And the actual connection between the Partzufim may not exist: One is not equal to the other, does not belong to the other, Zeir Anpin is below AVI until it rises to AVI, ZON, etc. This does not contradict that, here there's a natural connection from above down in the manner in which these Partzufim expanded. Besides that, we talk about connection in how each is clothed and attains the other. This is the permanent one, from besides the second restriction. It can be beside, beyond that. And this, through labor, exertion. Well, let's continue.

Reading: (16:26) Baal HaSulam. Preface to the Wisdom of Kabbalah #125

Once Galgalta Eynaim of Hochma received their level of impregnation and suckling (see Item 121), they ascended once again to the Rosh of Atik, where they received their second impregnation for Mochin of Gadlut. Phase Three descended to her place at the Peh, and ten Sefirot emerged on her, at the level of Hochma, and their vessels of AHP ascended back to their place at the Rosh. Thus, Partzuf Hochma was completed with ten Sefirot of lights and vessels. This Partzuf is called Arich Anpin of Atzilut....to the Rosh of Arich Anpin for a second impregnation, raised the AHP and received the Mochin of Gadlut. Thus, Partzuf Bina was completed with Ten Sefirot of lights and vessels. The Partzuf is called AVI and Yeshsut since the GAR are called AVI and the Zeir Anpin are called Yeshsut.

M. Laitman: So, how does each and every Partzuf perform actions? Just as we see in our world, birth is at the expense of the upper one – the time of smallness of Katnut is at the expense of the upper one. Only Gadlut, maturity is upon us. And then when Atik grows in its Galgalta Eynaim, it grows in Katnut, in smallness. Afterwards, it has from within the records which grows its Gadlut. And within its Gadlut, as it grows, there are already the Reshimo, records of Galgalta Eynaim of Arich Anpin. You could say furthermore that these records of Arich Anpin awaken the Atik to enter Gadlut. Then he begets the Arich Anpin by becoming great, and he becomes great to the extent that it belongs to the birth of Arich Anpin, and no more than that, or any other way. And when Arich Anpin is born, it supplies it by completing its Galgalta Eynaim in Chah AHP. It supplies it all that Arich Anpin needs in its Galgalta Eynaim. This is considered that the small one attributes himself, or associates himself, subjugates himself, and adheres himself to the great one. And by this comes to ten complete Sefirot where the great one supplies everything for him. He supplied him all the Katnut, now Arich Anpin begins to feel within him the records of AVI. And hence he performs his Gadlut, and to the extent to which it needs to birth the Galgalta Eynaim of AVI. 

How does he do this? After all, he is with the Atik. Now, this is one Partzuf with the AHP of the upper one for him. The AHP of the upper one cannot be as the birthplace of this lower one of AVI. So, AA is obligated to care for its AHP. His vessels of bestowal towards the lower one is his vessels of reception, just like in Bina. The AHP are vessels of reception, they are vessels of bestowal, pure; and then, when he rises to Atik with his AHP and asks, give me forces, he is not asking for forces himself. Because what does this AHP exist for – it exists to supply the lower one what it needs. To that extent, he asks for the forces for the AHP to the extent to which he can bestow upon his vessels of reception. You understand that the bestowal of the created being can be only through the usage of the vessels of reception. And then, certainly, he receives forces and beget from the Gadlut, his Gadlut – the Galgalta Eynaim of AVI – and grows them until the complete Galgalta Eynaim, that's called the days of youth. Until AVI, to this extent, reaches the state of the time of Gadlut. How are these records awakened in AVI of ZON? This is already a problem, the ZON went through a shattering. If these Partzufim, Atik, Arich Anpin, are against Keter, and AVI and YESHUT are against AVI of Nekudim, which just restricted after the shattering since there's no one to bestow to. And the corrected records emerge Galgalta Eynaim, so ZON goes through a shattering, they can't with the shattered records, to awaken AVI to reach Gadlut and enter into bestowal. It's similar to what we say, He gives her, and what do we receive something? No, we don't receive a thing. So, ZON is as well like that. But here, from AVI down, the development is made by people of ZON, by the shattered vessels, by the scrutiny of ZON. This we will Galgalta Eynaim to very soon. 

Reading: (22:19) Baal HaSulam. Preface to the Wisdom of Kabbalah #126

And Galgalta Eynaim of ZON ascended along with these AHP of AVI, 

M. Laitman: The records of Galgalta Eynaim of ZON, those same records that were received prior to this scrutiny in which they really want to be corrected.

Reading: (22:43) Baal HaSulam. Preface to the Wisdom of Kabbalah #126

and received there their first impregnation and suckling. 

M. Laitman: From AVI

Reading: This completes the ZON in the state of VAK to Zeir Anpin and Nekuda [dot] to the Nukva. Thus, we have explained the five Partzufim of the new MA that emerged in the world of Atzilut in permanence, called Atik, AA, AVI, and ZON. 

M. Laitman: He is not going into detail in his explanation of how ZON receives illumination, how the shattered state from the Debehema, which awaken them. And begin to see in this light that this illumination is the greatness of the goal, the greatness of bestowal. Until we scrutinize all of this and ask from AVI, yes, to receive the force to bestow. And then AVI fills them, the ZON that are asking from them. They rise to Arich Anpin to receive the force for AHP of AVI to be great and be able to give birth to ZON. This here he doesn't tell us because it's certainly a very long process. We learn this in several tens or hundreds of pages in TES. Ibur and Yenika of Zeir Anpin, or the impregnation and the suckling of Zeir Anpin, the couplings of the Sefirot, from Part 8 until Part 12. In these four parts, we learn about the birth of the corrected ZON, or the birth of the corrected souls. And from Part 12 and onwards, we already learn Gadlut of the shattered souls. And then special corrections, and now they're learning the Gadlut, which in, receive them by the Rosh of the Apon called, Dikna d'Arich. 

Reader: Thus, we have explained the five parts of him of the new MA that emerged in the world of Atzilut in permanence, called Atik, Arich Anpin, AVI and ZON. Atik came out on the level of Keter. Atik emerged at the level of Keter, Arich Anpin at the level of Hochma. 

Missing translation

M. Laitman: That's if we consider them in such a way. Sometimes we consider Atik and Arich Anpin as Keter and AVI as Hochma and Bina. Or sometimes we count that Atik is Keter and Arich Anpin is Hochma, and AVI is Bina. This in accordance with the states between them and whether in these degrees there is Hochma or no – whether the Hochma is revealed or not. I, here, wrote that Atik and Arich Anpin of Keter is not Keter of Atzilut, it's against Keter of Nekudim. All these discernments are according to the Nekudim. 

Reading: (26:40) Baal HaSulam. Preface to the Wisdom of Kabbalah #126

Atik emerged at the level of Keter, AA at the level of Hochma, AVI at the level of Bina, and ZON in VAK and Nekuda, which is the level of Zeir Anpin. 

M. Laitman: In the world of Atzilut, we learn the major structure of it from Tabur until the Parsa where Atik worked out for us, even passes the Parsa. Arich Anpin emerges from, and he cannot go through the Parsa, the Partzuf of Hochma. The Keter can go through the Parsa until the Sium because the Partzuf Keter rejects everything from above down. So, he goes through the Parsa, Arich Anpin is a Partzuf Hochma – it cannot go past the Parsa – in it mostly are all the corrections from its Peh until its Tabur, from its Peh to its Chazeh. And then from Tabur to the Yesod, and from Yesod to the Malchut, that is how we can divide. From Peh to its Chazeh is AVI, from Chazeh to Tabur, Yeshsut, from Tabur to Yesod is Zeir Anpin, and from Yesod to Malchut is Arich Anpin. Or we can Galgalta Eynaim more simply: Where Arich Anpin are clothed from its Peh until Tabur, AVI, and from Tabur until the Sium, ZON. If we were to divide it in AVI and Yeshsut, Zeir Anpin and Nukva, and if we don't divide them then that's how it appears. That's the major aspects of the Partzuf at Tidzim,

Reading: (29:21) Baal HaSulam. Preface to the Wisdom of Kabbalah #126

Also, there can never be any diminution in these five levels, 

M. Laitman: If we're talking about Atik, Arich Anpin, AVI and ZON, so when they emerge, they emerge like we spoke, each emerges such that the one – let's do it this way: Two, three, four, five levels, so it turns out for us that this is Galgalta Eynaim of Atik, and this is the Galgalta Eynaim of Arich Anpin, and this is the Galgalta Eynaim of AVI, and this is Galgalta Eynaim of Yeshsut, and this is Galgalta Eynaim of ZON –five levels. Because everyone is in Galgalta Eynaim, there cannot be here any diminution or change whatsoever, at least. Because this is a state of what we call delighted in mercy, Chafetz Hesed, and you cannot be anything missing in Chafetz Hesed, because there's no vessels of reception. All these qualities that he acquired from the light. 

Reading: (30:57) Also, there can never be any diminution in these five levels, since the actions of the lower ones never reach the GAR in a way that they can blemish them.

M. Laitman: All the shattered vessels that are here – all these vessels which connect to the ZON, to the AHP of the fallen ZON here below – all these vessels bestow only upon Gadlut, bestows to Gadlut. Therefore, in the Katnut of the world of Nekudim, we have permanence, there can be no less than it – only for the better. 

Reading: (31:54) Baal HaSulam. Preface to the Wisdom of Kabbalah #126

The actions of the lower ones do reach Zeir Anpin and Nukva, that is, their posterior vessels, which they obtain during the Gadlut. But the actions of the lower ones cannot reach the anterior vessels, which are Galgalta Eynaim in lights of VAK and Nekuda. Hence, these five levels are considered permanent Mochin in Atzilut. 

M. Laitman: Meaning, this is a state of Atzilut, Katnut, permanent; and this, we do not, we don't take this into consideration because this is done above without any action from the side of the lower ones, no involvement on our behalf. Everything besides this is done only by the MAN of the lower ones – through our work.