Daily Morning Lesson: September 9, 2025

Part 2: Recorded lesson - October 24, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #123.

Reader: We're in Preface to the Wisdom of Kabbalah, item 123, please.

Reader: Item 123,

Reading: (00:06) Baal HaSulam. Preface to the Wisdom of Kabbalah #123

123) You already know that after the breaking of the vessels, all the AHP fell from their degrees, each to the degree below it (see Items 77, 106). Thus, the AHP of the level of Keter of Nekudim are in GE of the level of Hochma, and the AHP of the level of Hochma are in the GE of the level of Bina.

M. Laitman: (00:34) This is from the rule that we had the second restriction, within the records that rose from Nekudot of SAG to the Rosh of SAG, upon them the world of Nekudim emerged, where the entire world of Nekudim in its foundation is in the second restriction, since every level and every aspect of it was divided into the Galgalta ve Eynaim, where the upper one is fallen into the Galgalta ve Eynaim of the lower one, in every state, in every degree, in every part of the Partzuf. And their personal desires, in each and everything there, and the way they are organized were all also divided in Galgalta ve Eynaim and AHP, and they are arranged this way where each upper one in its lower half is with the upper half of the lower one below it. And when the second restriction was canceled during the shattering of the vessels, and the vessels were shattered, when the records rose to Rosh of SAG, the vessels fell to the shells, meaning there wasn't a fall and a rise like they tell about it, it all talks about the aspect of the qualities of those vessels. So when these changes were made after the shattering, first of all, the vessels returned to the same mechanism like before that, before the second restriction. And despite them being shattered, the vessels of the Guf, and despite the vessels of Rosh being harmed and falling back to Katnut, of the world of Nekudim, the second restriction fell to its place, and now when the Partzufim emerge, we must first come out with the second restriction, with all the limitations of the second restriction, with all the connection there is in this restriction. Hence, every Partzuf that emerges from Rosh of SAG after the shattering of vessels to the world of Nekudim, comes in the mechanism of its upper, when it comes out, it's already connected to the lower half of it, basically to its lower Partzuf. There's already a connection between the Partzufim, like in a chain, where the upper one's in the lower one, in the lower one inside the lower one, below it in this incorporation is already from Rosh of SAG, where the coupling in Metzach took place, in Rosh of SAG, until our world, until this world exists, and it lives, and it actually defines the connection between the Partzufim such that every Partzuf has within it the upper Partzuf. The only thing that's missing, one thing only is missing, to organize itself, to try and attempt to equalize with it, because he's at your height, only more internal, not the upper one from you, but more internal from you. That's a big difference. The one that's internal from you, meaning it exists within your vessels, in your feeling, fallen within you, it came down to your perception, to your level of perception, the AHP of the upper one. And if you want, you can connect to it only under one condition - if you disconnect from yourself. You don't need to receive these upper qualities, it's enough for you to disconnect from your AHP in order to be connected with the AHP of the upper one that's in you. Meaning, restrict your desires and try to receive His desires. To the extent in which you restrict your desires, you begin to feel that you are in vessels of bestowal.

(05:24) In what vessels of bestowal are you? This is the AHP of the upper one. This is the Galgalta ve Eynaim of the lower one. The upper one is fallen within the Galgalta ve Eynaim of the lower one.So the first action is Tzimtzum on the AHP of the upper one. This whole world allows us to do it. All the disorders, all the restrictions that we feel, they are in order to bring us closer to reducing our vessels. This is the Pharaoh that helps us to do this. Right? Our vessels of bestowal, our AHP. In them we feel darkness, and then it's easy for us to get out of it, relatively. How do we acquire our vessels of bestowal? How do we acquire them? These vessels were with us, they belong to the AHP. In them we were serving our AHP. Right? Now we are neutralizing them, this is the first restriction. We don't want to serve our AHP. We restrict them, and then it's as if a person remains dependent between heaven and earth. What to do? There is no life, there is no life force. If now he begins in his Kelim, in his desires for spirituality, for higher things that he has, as if, let's say, it's a point in his heart, if he begins, in these Kelim to desire not just to cancel them, to live in them in bestowal, but nullify them towards the upper one, then these vessels begin to grow.

What does it mean to cancel them or nullify them before the upper one? The upper one is also in darkness. Just like there's darkness in the lower one. Just like in corporeality, we have nothing. It's the same state. And then, a person needs to understand that the upper degree that is in darkness, is in darkness not because there's darkness there, but rather because there's darkness in him. That he doesn't feel this degree that is filled with light because he is not adapted to it. Yes? You could say, filled with light, but the light is some ultra or infra. He doesn't identify it. I feel Him in my wavelengths, in waves of reception, and in these waves that He illuminates, I do not understand Him yet. Then suddenly, I put some spectacles on, and in them I discover that it's filled with light. Not in my eyes that I can see it, but by some device that helps me. Understood? So if a person acquires such a device, to see this darkness as light, meaning he attempts to be above reason, above his AHP in bestowal, he begins to develop his Galgalta, his Galgalta ve Eynaim, compared to the AHP of the upper one. The Galgalta ve Eynaim themselves cannot develop. What does it mean to develop the Galgalta ve Eynaim? Rather, he now develops himself, like this, on this axis of development.

(10:39) On the axis of development. Let's say this is the AHP of the upper one, which is revealed to him more and more and more, up to here. Yes? And he wants to agree with the AHP of the upper one, such that that which is in the AHP of the upper one is in annulment, because the upper one performed a restriction. These AHP are restricted. He agrees with it, and to receive it as light. This is called, he's going for bestowal. The concession and restriction that is in the upper one, of the AHP of the upper one, if the lower one equalizes with that concession and annulment, he grows by that Galgalta ve Eynaim, his vessels of bestowal. And that's how he grows. When the entire AHP of the upper one agrees with him, that this is called bestowal without any connection to himself, because the upper one is like Bina, which gives up this AHP towards herself, for sure. And then this AHP wants to bestow to others. Yes? So by this, he acquires his Galgalta ve Eynaim. It turns out that the AHP of the upper one, where the upper one opened up his AHP to the extent in which he's restricted, and the lower one receives him as restricted and that it's good, it's considered that he acquired his vessels of bestowal. He doesn't have to change something else inside of him. And now, the upper one begins, after reaching this, it's considered that he reached Katnut. To complete Galgalta ve Eynaim, in accordance with how the upper one opened himself, it grew his Galgalta ve Eynaim. Clear, yes? These are like stages of development. Now, the upper one begins to develop a different relation towards it.

Now, the upper one, meaning this is restriction, then the point in the heart, then two, this is stages of attainment, of Katnut, of smallness, yes? Stages of attainment of the smallness, of the Katnut, this is two, and three is where here now the upper one, this is also two, and this is two, let's say, and now it's three, where the upper one now begins to show him the light that's in the AHP is revealed. And the upper one already begins to reveal himself already as great. What's as great? Where he begins to correct his vessels to receive in order to bestow. T

his is a very complex stage because he does this towards the upper one or towards the vessels themselves. The upper one discloses to him here an example with his AHP, how to receive in order to bestow, I'm right here, examples, examples. And then the lower one begins to operate its AHP, the activation of the AHP in order to bestow, yes? You're looking, I don't know, yes or not? He takes examples from the upper one and does the same, repeats it. When did I talk about all this? Oh, the second restriction, yes? The second restriction which took place, look what the second restriction is, the second restriction, so now it was happening after, and the Partzufim emerge, they're included and incorporated in the system, where the upper one and the lower one, are in the connection between them.

Question (Petah Tikva Center): (16:15) This state where the lower one goes above reason and sees the AHP of the upper one is enlightened after all, even though it's dark to him, you said that it is?

M. Laitman: He sees the AHP of the upper one illuminated only if he's in bestowal, just like the upper one is in bestowal.

Student: What is above reason here?

M. Laitman: Above reason, above my desires to receive, if I want to be in bestowal, then suddenly I see the upper one illuminating, and by that it's like I'm putting out those glasses of bestowal and the light bestows me, and I feel it.

Student: I don't understand, and what does it rise above itself? It seems like it puts on different glasses, what is this thing?

M. Laitman: He's got the possibility of doing this because he has an AHP, an egoist. He rises above it, and let's say, in rising above it, let's say, by concealing itself somehow, he's in a state where he's disconnected from the upper one. Now, does he prefer this, to do this in order to bestow? If yes, then he's already connected to the upper one, to the extent in which he rejects his AHP, and wants to be above his AHP, and wants to be besides that, besides the restriction, it's a matter that besides the restriction, he also wants to be in bestowal, in some kind of emergence outwards from himself towards the others. In this emergence, in this exit, in that direction, in this tendency, if you could say, he starts to feel that also the upper one is in that same inclination, and there's already a connection between them, they're adapted, they start to feel one another, that is how he identifies that he is connected with his AHP of the upper one, with the upper one.

Now, the extent in which these vessels of reception, these AHPs, are revealed in him, and he tries to be above them in restriction, and tries to be in this inclination of bestowal and it receives it as feeling more and more darkness and he overcomes this, he acquires a greater and greater measure of bestowal until the measure of darkness of the upper one completely disappears, because he acquired all the vessels of bestowal.

And he acquired the screens of bestowal in Katnut, in smallness. And in this, he is connected to the AHP of the upper one, where the AHP of the upper one now is like his part, they are together. They are together in a mutual desire to bestow. Now the upper one starts to teach him that besides the desire to bestow, there's an action of bestowal. When they are together, you know, it's not, it's Bina, it's the desire to bestow, delighted in mercy. From what? Does she want something? No. They're just upon all the desires. Now the upper one teaches him, meaning these vessels of bestowal that will be formulated in him, created in him, how to work with them. So the upper one now discloses his vessels of reception, and shows him how to receive in order to bestow, and the lower one performs with his AHP the same thing. That is called the transferring from the Gadlut of the first kind to the true Gadlut, the Gadlut of the second kind. It was previously included in the upper one, included in the example of the upper one, but now it does it on its own. What is it considered to be incorporated in the example of the upper one? He annuls himself, and the upper one makes an example of him. A mother takes the hands of the child, the little child, and makes as if with his hands—you know, you see this in pictures—he takes the hand of a child in your hands, and you draw together with him. He annuls himself, and the mother does this exercise for him, and later he does it alone. That is how the upper one does it exactly with the lower one. The lower one is incorporated with the AHP of the upper one, takes its desire, and takes this desire in order to bestow from it. The upper one is incorporated in this action, comes down, and performs the same action itself. Goes down, meaning uses its AHP, there's no above-below, but either with the desire of the upper one, or his own desire. Is it perceived a little bit, or not? But we will learn in detail these stages, so certainly it's filled with stages.

Question (Petah Tikva Center): (21:51) What is the desire to bestow?

M. Laitman: To bestow is the quality of the Creator. The desire to bestow is considered that the created being received the ability to perform the same action externally, like the Creator. They have a desire, a desire to bestow, to enjoy, and this desire to enjoy performs an action that is bestowed to the upper one, outside of himself. What fuel? What does he fill himself with? Because he wants to enjoy. He has pleasure from being connected to the upper one through this. This connection to the upper one is his pleasure? Yes. Without it he can't work. But his pleasure is what compels him to work. It obligates him to work, or is that pleasure just as fuel for him to work? It works only for fuel. I don't work for that. I would joyously get rid of the need to fill my car with fuel that's the difference. And to replace the cause with the action. Because I can bestow now all the time. Just let me, give me, you know, and I'll bestow to everyone. If I'll see a profit, a proper profit, then no problem. Now there's a question. Whether I take this profit as necessary, from the side of nature, otherwise I'm not alive? And then I can take the whole world.

I take infinity. But I take it as a necessary thing for bestowal, or I take it for self-pleasure? That's the difference.

Question (Petah Tikva Center): (24:02) We are taking that the Kli experiences some inspiration because he feels the upper one, its AHP, the light, the pleasure. Is there a connection between AHP of the upper one and Galgata Eynaim of the lower one and the four stages of direct light, like we learn about receiving and giving pleasure.

M. Laitman: There's no more than four phases of direct light. The first, phase one, that happens with the restriction and the development of the screen. The desire to connect to the Keter. It's all taking place in the four phases of direct light. There's nothing but that. I have not changed my essence. All the worlds and all the things we're talking about, and everything we can define and describe and feel, it's all four phases of direct light. Or, I mean, more preciseness in their Malchut, which reveals that there is beforehand actions that caused her development, it's creation, and that all that happens is in Malchut of Ein Sof, in that same desire. And this desire later, because it could not perform the action, a complete action, divides to all kinds of desires, and more or less restrictions and screens. That's why it seems like a diversified activity from all kinds of things, and there's still the vegetative, animate and speaking. In truth, the fourth phase is what is impressed by them, and all the worlds that are the fourth phase.

We have Malchut of Ein Sof, that from the very first action where Galgalta emerged, all the worlds are, everything's inside of Galgalta. There's nothing besides that. Also this world, where we depicted a point of this world, below the Sium of Gilgalta, these are looking at spiritual actions, but this Malchut of Ein Soft is not doing anything new, the same desires. This entire malchut of Ein Sof, actually, internally, in its internal way, it's called the created being, in some way, where she discovers herself as the created being. All these actions towards the lower ones. So that's why all the worlds and everything that's in them, besides men, is actually all the forces which precede the force called Adam. They're all incorporated in Adam. That's why they're saying they're included within man, they assist him, because they're incorporated within him.

Reader: Dear friends, we're now going to go to a lesson, a live broadcast with Rav, and first we'll sing a song together.

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