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

Daily Morning Lesson: June 22, 2026

Part 2: Baal HaSulam. Preface to the Wisdom of Kabbalah.

Original lesson date: 03/22/2001

Reader: Hello friends, we are now going to a “Preface” lesson with Rav. Before that, we heard in the first part: “What is a soul? A black point that a person builds reflected light upon. That in that reflected light, which is a result of something that comes above the screen, above the will to receive, in it, we receive the revelation of godliness. The soul is as if above the body of the Partzuf. That's why a spiritual vessel is built only in the connection towards one another, and bestowal.”

Student: We also heard that through the study, you receive the forces. So we are about to receive the forces to reveal the greatness of the friends, of the Creator. And now this is already the fourth lesson, the third part of the fourth lesson. And please note, Rav is already starting to enter into the Nekudot of SAG, where he starts to enter this, so there is a certain new point after which, in the next lessons, he will expand upon, how we are moving from the world of AK, to the Nekudot de SAG. Let's enter this lesson, let's write down the questions, the scrutinies that we want to understand, and then we'll have time to scrutinize them together. Please.

Question (Petah Tikva Center): (01:45) You said in the beginning of the lesson that the final goal… it's hard to understand that. 

M. Laitman: The purpose of creation is for the vessel to be filled, and the vessel gradually is filled. Another 20 percent, another 15 percent, Malchut of Ein Sof was filled. Galgalta, AB, SAG, MA, BON - all these Partzufim are adding to the filling. What happens then? That is what we're going to learn now. We are once more going to draw Galgalta, only in such a big way. Here we'll put the Rosh, this is the Peh. This is the Tabur, and this is the Sium. This is Tabur, Sium, Rosh, Toch, Sof - Galgalta. Then we have the second Partzuf: AB, Chazeh. The third Partzuf: again, at the level of Chazeh, SAG. Galgalta emerged upon the records four-four, AB upon the records four-three, and SAG on the records of three-two. They all ended upon the Tabur of Galgalta. And there are two Partzufim that are called MA, which is upon the records two-one, and BON, which emerged upon the records one-root. Why am I making this whole distance? Because I want to draw here something. And now, I'm moving to something very special. We learned with you the four phases of direct light. Again, light comes from the Creator, which builds phase one. Phase one, because it is filled with light, called Hochma, does not want to receive the light, and then it's called Bina. Why? Because she felt the quality of the light that's bestowing, and she wanted to bestow as well. So what does Bina do? She says, I will receive a little, so it will be like bestowal to the Creator, to above. That's how I will resemble Him. And this is called Zeir Anpin, or phase three. And then Malchut receives… What do we see here? All these true decisions are in Bina. Bina wants to be like the Creator. In order to be similar to the landlord, to the Creator, remember our example where the guest comes to the host, and everything that happens there. Out of Bina wanting to be like the Creator, she goes and receives, meaning she builds Zeir Anpin. So Zeir Anpin, towards Bina, is called Ben, or son. And Bina is called Ima, mother. And Hochma is called Abba, father. 

M. Laitman: (06:41) Then in this world, you will gradually see how this settles in and gives in this world all the discernments that we have in this world, that what's in us, what's inside of us, between us, as it is all a result of these forces that come down and give this world both the matter and the qualities of the matter. It turns out, actually, that Bina is responsible, since she wants to resemble the Creator, she is responsible to build all the system below her. She actually thinks how she will build the Zeir Anpin, and then Malchut, and how Malchut will receive all the light in order to bestow, it will actually be as a consequence of Bina. Because Bina wants to give maximally, to do maximally for the Creator. How could she do maximum to the Creator? If she receives from Him, by that she will give Him something. So we can say that Malchut is actually a result of Bina, since Bina gives birth to Malchut. Hence, both Malchut and the Zeir Anpin are both called sons, Banim, towards Bina. The Partzuf Galgalta for us is like the Partzuf Keter. AB for us is the Partzuf of Hochma, and SAG for us is the Partzuf Bina. And here we see that what happens here below, where it's impossible to fill the vessels of Sof of Galgalta with lights, Bina is responsible and tolerates this. And what does she do? SAG is Bina. It is actually responsible to fill NHY of Galgalta. How does it do it? We learned with you that here, in Hochma, there's light of Hochma. Here, there's the light of Keter. In Bina, there's already light of Hassadim. Yes? What is the light of Hassadim? The light of Hassadim is the pleasure from giving. And the light of Hochma is the pleasure from receiving. So, why can't AB go below the Tabur of Galgalta, this Partzuf? It cannot descend here. Because it has the light of Hochma. Why can SAG, Bina not go down below the Tabur to receive? It has the light of Hassadim, but it has Gimel, the phase three of clothing, which will also be Hochma. Because it remains here a record from AB. What are we saying? We had Galgalta. Galgalta was refined. After the refinement of Galgalta, records remained upon which the Partzuf AB was born. What records remained? Four of clothing, that was in Galgalta, and three of coarseness, the screen that we have in AB. Meaning, always in the next Partzuf, I have records from the pleasure of the previous Partzuf. Therefore, in SAG, there's the light of Hochma. Hence, it cannot descend downwards. In itself, SAG does not need this light of Hochma. It actually needs it, but for what? In order to say, I don't want it. 

M. Laitman: (11:23) You know, what can you say about a person that he really will not receive? Give him in a way that you won't know, and no one will know, and we'll see. Will he take it or not? Then accordingly, you can see if he's receiving or not. That is, the light of Hochma must be in SAG, so that SAG will say about it, will respond to it and say, I don't want it, for that sake. But if SAG were to expand with the light of Hochma below, then also the vessels of reception here, in the end of Galgalta, at the end, the Sof of Galgalta, will receive this Hochma in order to receive. Hence, SAG cannot descend below the Tabur of Galgalta. It cannot descend. Clear or not? I have an appetite, a desire to enjoy several portions, like we talked. Meat, and fish, some rice, salad, and juice. I don't have a screen to receive in order to bestow meat and fish. It's too big of desires. If I receive them from the host, they're so tasty that I won't think about the host. I'll only think about myself and how I enjoy them. So, I'm not allowed to receive them. And this is called that I'm leaving this part in me, the Sof, that I leave it empty. Why do I leave it empty? Because the pleasures I can receive in the desires that are here are very big desires, bigger than the screen I have. And then I will receive them, and it will simply be losing myself there. Hence, I don't receive. Now, if SAG were to descend and fill these vessels with the light of Hassadim, it's okay. The light of Hassadim, what is it? It's a desire to bestow. A desire to bestow, if you want only to bestow, you can be anywhere. Because you don't care what pleasures there are or not. I don't want, it's not mine. But if there's the light of Hochma in SAG, and there is the light of Hochma. Why? In order for it to say that it doesn't want it. Where was SAG, Bina, born from? From it being filled with the light of Hochma, and suddenly start feeling that in the light of Hochma, there's the quality of the Creator, the quality of the host. And if I were to receive this Hochma, I will enjoy. But who's giving me this light of Hochma? The Creator gave it to me. What does He want? He bestows upon me. So, I want to bestow to Him as well. Meaning SAG, to receive the quality of bestowal, must be filled with the light of Hochma. It's impossible to want to give if you don't feel pleasure from what you receive. That's why our Hochma, although we learn how to bestow to the Creator, this wisdom is called the wisdom of Kabbalah, reception. Because it's by receiving. So, SAG cannot descend below the Tabur because it has the light of Hochma. But, when SAG begins to refine itself, to be refined, and says, I am departing, and there's now no… I'm no longer receiving this light, so the light that enters here, the Ta'amim, the tastes, the flavors, Ta'amim, the flavors of SAG, when it starts to emerge outwards, the light of Hochma immediately departs. It's the first one that departs. Because it's the greatest light. And only the light of Hassadim remains. Here, all that remains is the light of Hassadim, in this departure of the light from SAG.

M. Laitman: (16:14) And then these lights of Hassadim can expand below here and to fill all the vessels of the Sof of Galgalta. Like this. Like this. The light of Hassadim spreads, or expands. And this is how we call this filling, and by the name Nekudot of SAG. Because it's the departure of the lights is called Nekudot, and then these lights of Nekudot can descend below and fill the Sof or NHY of Galgalta. There's already below, from Tabur to Sium, the light of Hassadim. This is already something. And we talked about this, that if we were to fill this part below of Ein Sof with light, it will be the final correction. So, the created being reached the degree of the Creator, to eternality, to infinity, to everything, beyond something we can depict. What are we missing? To fill these vessels with lights. And SAG can already descend and fill them with the light of Hassadim. But the light of Hassadim is considered the correction of creation. The light of Hassadim is correction of creation. Why is it the correction of creation? Because the light of Hassadim is the intention to bestow. I want to give to you - that's called correction. The purpose of creation is for me to receive everything. So, after I have the light of Hassadim, I can receive everything in order to bestow. Therefore, the light of Hassadim is called the correction of creation, and the light of Hochma is called the purpose of creation. These two lights altogether are what we have in reality. Just like there's a vessel of reception and a vessel of bestowal, meaning a desire to receive and a desire to give, the pleasure from receiving and the pleasure from giving. And the light of Hassadim is pleasure from bestowal, the light of Hochma, pleasure from reception. What happens next? The Nekudot of SAG descended below Tabur. And now, I want to explain one more thing. We divide a Partzuf to several parts: Rosh, Toch, Sof. We can say Toch and Sof are a Guf. In the Rosh, we have five parts. Together with the Guf, there are five parts. So, we divide them into five as well. And Sof has five. So, there are many ways of dividing the Guf and the Rosh. For the most correct need of dividing the Guf here, if we divide it this way, in which Keter, Hochma, Bina, the Sefirot of Keter, Hochma, and Bina, these three Sefirot are the Rosh. Hesed, Gevura, Tifferet are the Sefirot of Toch. Netzach, Hod, Yesod, and Malchut are the Sefirot of Sof. What are these Sefirot? We didn't talk about this yet, right?