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

Daily Lesson July 4, 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 will continue working with the mind and heart to attain wholeness, and we will do that with the Preface to the Wisdom of Kabbalah, item 40, the Preface to the Wisdom of Kabbalah, item 40, this is a lesson from June of 2006.

Question (Petah Tikva Center): (00:01) We said that the work is done with coarse vessels and the light enters pure vessels, now according to this diagram, what vessels work and where does the light go?

M. Laitman: If I work with coarseness, level 4; meaning I have 4 levels of coarseness, root 1, 2, 3, 4 levels of coarseness. Then my reflected light reaches the phase of Keter, and then it is called, let's say, Galgalta. If I work with coarseness, level 3, my reflected light only reaches the level called, AB and so forth. With desires, we don't work, only with intentions, but what do the intentions stand upon? The intention stands on the desire, it's how I use the desire, I have nothing but the desire. So, you can't erase the desires, you can't oppress the desires, I just have to build, to get the force to build the right intentions above my desires, so that I use all my desires. The Creator didn't create anything for no reason. G-d forbid to think that we have desires that cannot be used correctly. Each and every desire, whatever desire it is, we don't understand how you can use all kinds of perversions and things that seem unhealthy even. It can be used in the right way, but nothing is created, if not to be used in order to bestow. Even though we cannot imagine and vision to ourselves in everything, how can it be? Well, say, eating in order to bestow, we can understand that can happen. But how can you use even coarser desires where I harm the others? How can you twist them in such a way, spin them around? Or desires that are seemingly unacceptable in society and seem to us like some kind of? We don't understand the inversion in them; nothing was created for no reason.

And so here we're not talking about what kind of desires, but the depth of using them. But in each and every state we have 613 desires, in all of which we use. In all the Partzuf we have 248 organs, 365 tendons, 320 parts – it's in each and every Partzuf – ten Sefirot, not 9, not 11. So, we're talking about the usage, the intensity of how much we use the desires, all these organs, as we call them in spirituality. And in our work, there's only two parts, there's a part called 613 councils. Councils, how to correct the 613 desires, and then there are 613 deposits, which is about how to fulfill these desires with the intention to bestow. And in each and every degree, in every state, there are 613 councils, 613 deposits, or 613 corrections, and 613 fulfillments. And we see this here too. Galgalta does all the calculations, collects all of AB or SAG, or collecting all the Reshimot, all the calculations, the screens. All of that is called councils. And then it does the deposits, meaning the light that is in deposit, it is now received in practice.

Question (Petah Tikva Center): (04:25) What's the difference between annulling the desire and restricting it?

M. Laitman: There are all sorts of desires in us: A person was born, went through education. Whatever he was inflated with in his family, society, everything, now he comes to a correction. Suddenly a desire awakens in him, he comes to a place where they study Kabbalah. What's Kabbalah? Meaning how to attract the lights that correct the vessels, right? And then, if it is the correct use – and the correct use is that a person is not told anything, there's no coercion in spirituality. To every state, to everything, he has to reach on his own, except the light has to influence him to the extent that he himself begins to learn and understand that his entire goal is to attract upon himself the reforming light. And it's not that a person will determine these desires I don't use, those desires I use a little bit, and so on, the light has to scrutinize the vessels.

The light has to show the person, by your light we shall see light, it says. A person through the study needs to see bit by bit, this is okay, this is less, this is more, but in a sort of free way, without external pressure. He has to see how he corrects himself, improves himself. Begins to work with himself, with his nature, in a correct way; and it's only by the upper lights, only by the surrounding light. And there cannot be any coercion here, like Baal HaSulam writes about the primitive people, that the Europeans as if come there and begin to preach to them about ethics and their religion and so forth. In the same way, it is seemingly developed and primitive, one who learned some method and one who just came to study, it's the same relationship. So, if it's a correct method, you just have to give him the method in a way that it doesn't force him. But rather he accepts it according to how ripe he is, and accordingly, he'll realize the method.

Here, there has to be a complete prohibition on pressuring the person in spirituality. In that, the reason of Torah is opposite to the reason of the landlords because in the religious education and also the secular, the secularity is also a kind of religion. There's also different norms and conceptions and boundaries, and it doesn't matter. So, these believe in a higher force, seemingly, and the others believe in forces of society, it's the same thing, there's no difference. When people will get to see it, they'll understand; you also see with respect to the authentic wisdom of Kabbalah that both these and those are opposed to it. There's barely any difference between this and that. So, that's our approach. It has to be very, very gentle.

Question (Petah Tikva Center): (08:26) What I mean is that if a person has a desire, is there a situation where he can annul his desire? He can't annul it, so what does it mean when Kabbalists say that you mustn't annul a desire?

M. Laitman: Must not annul a desire means that he goes and follows what is being told to him. Like let's say, you limit a person now and you tell him, you can't show to others that you're an egoist, you can't use some egoistic desires. You have to show yourself and hold yourself as loving the others. So, he goes into some sort of a kind of a trip where at the end he thinks he's already corrected, thank God, I don't need anything else. I'm already corrected. I pray a bit, I studied a bit, I did a little bit of this, did a little bit of that, that's it, that's what there is. And by that he has limited himself. He suppressed the desires, but he thinks he has corrected them. He thinks they're not in him in their broken form. Like Baal HaSulam says, I'm happy about the wicked that become revealed because those wicked ones, the broken desires that are not appearing, they're hopeless. Who knows if they will become revealed, that's a problem. So, gradually when a person learns and these things happen to him, he also better knows how to teach. So, you know that, too.

Question (Petah Tikva Center): (10:10) So, can you say that the intention of the current degree becomes the desire, the will, of the subsequent degree?

M. Laitman: No, but the present intentions, they shape the next degree, the desires of the next degree; and they're in the next degree as Reshimot of Hitlapshut. They participate there in that.

Student: What is the desire of the next degree, where does it come from?

M. Laitman: The desire of the next degree appears out of hiding, as if, because you still didn't know this new attitude you have after the present experience. When you now begin to relate to something, you discover a different depth, a different character of what's in front of you, opposite you, spirituality. Oh, I didn't know, you suddenly discover it as something new. So, there's a new relation out of a new desire that where you discover, what does it mean you discover something new? Your desire has been renewed, and all that is built through the beatings, the beatings of the Reshimot during the purification of the screen, what we call vessels, Taamim, Nekudot, Tagin, Otiot.

Otiot, the letters, is what you have left after the departure of the lights from the Partzuf. And so, the Tagin, where the Reshimot go in and out, and the letters that you have that were formed afterwards. Meaning, the vessels, the letters that are formed, they were in a raw, rudimentary way in the previous state. Without this process, they would never become revealed, because the TANTA that the Partzuf goes through is something that you. Well, you can more or less imagine flavors and dots, because there are two kinds of lights; but the results in the vessels, which are Tagin and Otiot, that's just impossible to think of what comes out of this – it's a new land, new heavens.

So, after this part where you went through TANTA, say one Partzuf and you go to the next state, in the next state, you are totally different, completely. That's why he imagines it, say, with a seed that some plant turns out of it, and then it rots, and it dies, and it's a new life, it's a new reincarnation, the whole basis there is new. We see that AB is a complete new Ten Sefirot, new degree, new perception, new relation, the general quality is new. It's not even the same species, let's say. Let's say you have some alligator and an elephant, no: One is vegetative, and the other one is an animal. It's a different degree, and that's only through these beatings of the lights on the vessel. The light that keeps beating the vessel creates these discernments in it, and it generates in the vessel its own discernments, the vessel begins to be impressed by the light. The vessel begins to be comprised of all kinds of – how to say it – like protrusions and dense discernments of what exists in the light. And all of it is a desire.

So, before this process and after this process, it's something completely new in the vessel; it now received a certain imprint from the Creator. Say, Galgalta, that went through it, the light imprinted on it some shape of the Creator and now AB works according to that form. AB went through its process, the light imprinted in it some other shape of the Creator and now it works as SAG in a different way. And each time it changes, you see, AB and SAG are contradictory. So, how can you imagine one thing from the other thing? That's why it says, we're not as wise as the experienced, and we cannot determine anything from one state to the next.

Question (Petah Tikva Center): (15:36) I'd like to ask more about the connection between the intention and the will. How do these two things cooperate?

M. Laitman: Desire and intention work together because you have to look how to operate the desires so they are in order to bestow – that's a bit simplistic to say – you're looking for how can I bring joy to the upper one? Meaning building the intentions necessitates you to know the upper one. What does He enjoy, what is His desire? What does it mean that He loves, that I need to work exactly against this love? The intention, which we have to develop, necessitates us to know the Creator, in short. And it's all built from the recognition of the upper on, all of it. How can I, if I don't know Him, how can I aim anything towards Him? So, it's a very, very precise process of recognition of the upper one. And then getting to know oneself and see in what way can I relate myself to Him, serve, bring pleasure, in what way. And against my nature, this is meaning that the created being thus turns the Creator and himself completely in all the details.

Question (Petah Tikva Center): (17:33) Pleasure is in connection with the upper one, bestowal to Him. So, we see all of this exists in the screen and reflected light.

M. Laitman: The desire is the basis: With what do I have Masach and reflected light? How do I check the upper one with my desires? How do I feel Him, smell Him, see Him with my desires, with my senses? Don't forget, I don't have any other vessel. And even when I say, I now see, feel, examine, and check the upper one, His love to me, His attitude to me, who's checking this? I check. How do I see it, how do I check? Based on my qualities, my vessels –one judges through his own flaws. In the degree of AB and the degree of SAG, knowing the Creator is, are totally different things. In one way I examine him and see him as AB, the other way I examine and see him as SAG. I do that from my vessels. Where are my desires here? These are my foundations, I got nothing without that; besides my desires, besides my nature, all I have is the intention. Meaning looking for the intention, how can I use my nature for Him? Our problem is that we're confused, but erase everything, understand you only have two things: me and what do I do with myself towards Him. That's all, there's nothing else I have. Who am I? What am I? Where are you, my qualities, my desires, I don't care right now, I can't research that and know that. But everything that exists in me, let's examine how can I use it for Him, for the Creator? These two things are in the created being, not more. If a person doesn't leave this simplicity and doesn't get confused, then he shortens his process of correction by a lot.

Question (Petah Tikva Center): (19:59) So, this whole process depends first of all on the revelation of the Creator?

M. Laitman: Now you're already asking how do I realize myself to achieve bestowing to the Creator as He bestows to me. So, I have to know who is He, what is He, how does He bestow, how does He love, how does He do for me in order to resemble Him and see to what extent and how. So, I begin to demand Him to appear and to show me all the details so that I can do something with them, that's already the process of how to do it. But in essence, the created being, the person, has no more than his eyes to judge with, meaning his desires. He's asking about desires, why do I need them?

Question (Petah Tikva Center): (21:00) What does it mean that the Malchut of the Upper One becomes the Keter of the Lower One?

M. Laitman: Yes, the Malchut of the upper one becomes the Keter of the lower one in the expansion of the Partzufim from above downwards. This means that the last quality where the Bitush took place, the beating. The clash, it becomes the determining factor of what's the next upper degree, that's in the building of the Partzufim, the birth of the Partzufim. Say AB, born from Galgalta, purifies from level four to level three, and this, three of coarseness determines what will be the degree of AB, the work, or the character of AB, that's one.

Two, the upper one that bestows to the lower one, so from the Malchut of the upper one we have bestowal upon the Keter of the lower one in the order of the flow of light in the vessels. And we also learned that from Mati and No-Mati, which is about how the lights pass through the vessels. And other than that, the Malchut of the upper one becomes Keter of the lower one. We have to understand we only have Ten Sefirot, only these Ten Sefirot, they always become clarified to different extents. Because after the restriction, there is now work with the screens. So, how many measures do I have so that I can work with the screen towards the Keter and matching Him? So, because I have 125 degrees of intensity of desires and I have 613 desires; but in those 613 desires, I have 125 degrees of operating them, let's say. The highest degree is 125, less than that is 124, and so forth, until zero. But in each degree I activate all the desires, but just to a lesser intensity.

So, in each and every state I have the same Partzuf, only the intensity of operating it is less. How does one Partzuf builds the next Partzuf? That's what we're studying now, how Galgalta builds the Abba. But how do the Partzufim emerge one from the other? They emerge very interestingly. The upper Partzuf must go through all the process from Keter to Malchut, where it realizes itself on the lowest level of the Malchut. It discovers there, at the lowest level of the Malchut, it discovers the Keter, because the Malchut of direct light becomes Keter of reflected light. And it finds in the Malchut, in its lowest degree, that that's where the Creator is. And from there He has a spark that erupts from Him to a lower degree, and from that force, the Creator that appears specifically in His Malchut, He builds and procreates on a lower degree; this is called, the Malchut of the upper one becomes the Keter for the lower one. So, a spark from the Creator, from a higher level, bursts into the lower level and gives birth to new degrees there. We have to conclude now, and with G-d's help we'll continue tomorrow.

READER: With that we shall conclude the lesson. Thank you to all the watchers. We're not finishing, we're just continuing, rising from sanctity to sanctity. Now we're going to continue to a live lesson with Rav.

SONG (25:12)

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