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

Daily Lesson June 29, 2025.

Part 2: Recorded lesson - June 19, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah, Item 35.

Reader: We're going to move to the Preface to the Wisdom of Kabbalah. We'll study a Lesson of Rav Laitman from 2006. The Preface to the Wisdom of Kabbalah, we're on item 35. 

Reader: Preface to the Wisdom of Kabbalah, we stopped on Item 35. 

M. Laitman: (00:11) So far we learned, according to the example of the host and the guest, an example that explains, and is about to explain to us, the whole connection that we have between us and the Creator. And we learned that in the language of Kabbalah, how it happens, after the development in four phases of direct light, this vessel called Malchut Ha Ein Sof decides that it wants to begin to receive in order to bestow, that only that form of reception in order to bestow will be bestowal. And according to that decision, receives within, from the Peh to the Tabur, the upper light, the direct light that comes to the Kli, through rejection and calculation, then is received into the vessels, because from the Peh below are the complete vessels. And in the Rosh, the head, these are just the roots of the vessels, since here it's just thought and we didn't have a Rosh, a head in Ein Sof, just as it gets written that there was no head or Sof, no beginning or end. The head begins to happen in the vessel only when the vessel has something to decide and calculations to do with the forces, the conditions, with the records that are in it. So the light that's received within is called Or Pnimi, inner light. This is the light of Hochma, which is clothed by the light of Hassadim. And when this part of the light, let's say the 20% of the vessel received, when it finishes receiving it, it's similar to the host taking these five portions from the host. And only when he finished receiving all five portions, then the host feels that the guests will no longer take. And then this boundary here, this border, is the same thing. Also, the fifth one ends at the first time. There's an incorporation of these Sefirot, because in each Sefira - Keter, Hochma, Bina, Zeir Anpin and Malchut within, there's also the individual Sefirot - Keter, Hochma, Bina, Zeir Anpin and Malchut. And we know that the lights descend downwards and then the lights enter from above into the vessel. So until we have all the Sefirot and all the discernments here, then we don't even have one phase finished. That is, we can't say that I finished a portion until I have reached the Tabur, because only in the Tabur, it is clear to me that in the incorporation of all these portions, I finished the first portion as well. And therefore, you can't say that at some state in the middle, something is known about some light that won't be received at some point. Because the entrance of the lights and the vessels is opposite. First, Nefesh, Ruach, Neshama, Haya and Yechida, which is the last, it's the greatest and is received last. And not like I start with the meat and then the fish and no, the reception of the lights by the screens is in an opposite way, from the smallest light to the greatest light. And therefore, the action of the beating, where they begin to clash,  the intentions of the Creator and the intentions of the created being are in the Tabur, because the direct intention of the Creator is to do good to His creations, the entire light of Ein Sof, and the intention of the creatures is to receive after the first restriction only as much as it can receive in order to bestow. And then between the guest and the host, there is a struggle. The host says, I prepared everything for you. And on the other hand, he says, If I want to stay in adherence with you, and this is the discernment for me, the main discernment that defines it all, then I won't receive anymore. And what to do then, when there's a clash between the two, a beating? So at the end, the host, the guest feels that what he's doing is not complete, because as far as the host, there is no somewhat. He wants the guest to receive everything because he built, created, arranged everything for him so that the guest will receive all the delights that the host brought him. Then there's no choice and the light departs. And until all the lights depart, there's still an argument between the guest and the host, because the host nevertheless is pressuring the guest and says, maybe something of this, maybe something of this, maybe a little of the simplest portion to receive a little more. Because anyway, that intention, that inclination doesn't change and doesn't end until the screen is refined from all its discernments, 4, 3, 2, 1 and root, and completely all the light departs in return and only remains in records. And what happens with the record within, we will learn. Some of the records disappear. Why? Because since the vessel, the creature regretted receiving from the greatest phase, it no longer uses it. Where the main beating took place, where the main coupling took place, where the main decision took place, he doesn't receive to there. What does it mean he doesn't receive? He doesn't receive the light of Yechida and doesn't use the coarsest vessel? No, we can't say that only the light of Yechida and the rest of the lights, yes. Am I missing the light of Yechida so the light of Haya can be? No, but the whole complete level disappears and the whole level becomes smaller. Also in Haya, also in Neshama, also in Nefesh and also in Ruach, in all the lights. The whole NRNHY of the level of Keter, which is Galgalta, towards the whole of NRNHY, the degree of AB, the level of Hochma, then this one against that one where we have the light of Yechida and here the maximal light is the light of Haya. There are certain measures, measurements, no more than that. That's why all the lights depart and are filled with all the lights, the next lights and the light of Haya that's here, the light of Yechida that's here, is not the light of Haya or Yechida. It's the difference between them which we symbolize this way. We define them this way. And also that in HB there's no Keter, but it starts with Hochma. We just say it this way. It's like a big one is big in the head as if the small one doesn't have a head and that's how he's bigger than him by a head. You can't forget these things. It's very important. Therefore, this answers all the questions here. Why the coupling extends all the way to Tabur and why until it completely refines, there is still a beating between the inner and the surrounding lights. Even though the preparation is done in the Tabur in order to refine and then it must refine, but the pressure continues all the way to the Peh of Rosh.

Reading: (09:24) 35) Preface to the Wisdom of Kabbalah, Item 35

This clash continued until the surrounding light refined the screen from all its coarseness and elevated it to its upper root in the Peh of the Rosh. This means that it refined all the coarseness from above downward, called “screen and coarseness of the Guf,” leaving it with only the root of the Guf, the screen of Malchut of the Rosh, called Peh. In other words, it had been refined of its entire coarseness from above downward, which divides between the inner light and the surrounding light, leaving only the coarseness from below upward, where the distinction between the inner light and surrounding light has not occurred yet. 

M. Laitman: (10:19) Meaning, because these two lights beat against each other, one another, that feeling that I received some and some I didn't, that feeling is what pressures a creature and obligates him to depart from the state that he was in. Therefore, as long as these lights, which are contradicted, remain in that feeling of the creature, he doesn't rest and continues to refine. Meaning the pressure of the difference between these two lights, the inner and the surrounding is what drives a creature. Or you could say it another way, the feeling of what's outside and what's within evokes and pushes us forward. And forward doesn't matter in filling ourselves, in emptying ourselves from something. Because altogether, this emptying that happens now in the Partzuf, where the screen seemingly rises from the Tabur to the Peh, we can't say that it's some kind of distancing from the Creator. On the contrary, the creature, the guest, prefers adhesion despite all the pressure and all the states that are being revealed now, meaning the state in which he's going to be emptied now is where he's being adhered more to the upper, and therefore this whole process is a process of revelation of adhesion. And therefore, we say the light of AB, or the Partzuf of AB which operates is, compared to Galgalta, disclosing now the light of Ruach in place of the light of Nefesh that Galgalta disclosed. AB is small, what can it do? It works with greater coarseness. It works upon those decisions of being refined, that now it is in greater adherence than Galgalta, and this whole process of refinement of the screen from below upwards in which he seemingly distances from the Creator, in this distancing from the Creator, he's actually constantly announcing that he's willing to be in adhesion even in emptying himself from the lights. And then it turns out that the vessels receive additional coarseness and descend from above downwards, and the lights in them become smaller, but these vessels in distancing and becoming smaller with smaller lights, raise greater lights that are revealed in the upper vessels. And it turns out in the inverse relation between lights and vessels, that specifically something small is inviting the light of Yechida in Adam Kadmon. What is that? It's even greater coarseness. A vessel, even in distance and in emptying completely from the lights, is willing to go for this just to remain in adhesion. Therefore, we need to see in those states of filling of the vessels with lights, and the vessels being emptied from lights, we have to see each time the general inclination of the vessel. That the vessel is not stopping from adhering more and more, no matter what states we're talking about, to the upper one, to the light. That's why we can't be told that AB is adhered less than Galgalta. On the contrary, it has greater coarseness, and nevertheless it uses it and implements it in order to be adhered with all the forces. 

Reading: (14:54) continuing Preface to the Wisdom of Kabbalah, Item 35

It is known that equivalence of form unites the spirituals into one. Hence, once the screen of the Guf has been refined of all the coarseness of the Guf, leaving in it only the coarseness that is equal to the screen of the Peh of the Rosh, its form was equalized with the screen of the Rosh. Thus, it was incorporated and became literally one with it, since there was nothing to divide them into two. This is considered that the screen of the Guf rose to the Peh of the Rosh.

Since the screen of the Guf was incorporated in the screen of the Rosh, it was incorporated once again in the coupling by striking in the screen of the Peh of the Rosh and a new coupling by striking was made on it. 

M. Laitman: (15:47) When we had the decision made in Peh of Rosh, from the four phases of direct light, and the decision of what to do, that decision divided the desire, the creature. The creature is not the Rosh, not the head, the Rosh is something that was added later. The creature is the Guf, the body, it divided the body, the Guf to a Toch and a Sof. What is this division? Who divides it? The inner light and the surrounding light. That’s what divides it into Toch and Sof. What are vessels? Vessels are the result of the lights. The result of the light upon the desire came from a state in which, in the desire, a screen was created. And then the light upon the desire evokes the screen to create a unification. According to the force of the screen, the upper light divides to internal and to that which cannot work with it, the surrounding. The inner light is actually what defines what the Toch of the Kli will be. The surrounding light part, meaning what is left, defines the extent of the Sof we will have. So, the direct light that comes to the Kli in its action does everything. That's what we’re trying to say. It creates the desire, builds the screen, divides the vessel into two parts, performs all the actions. There's no more than the action of this light upon the desire. And then also, when these lights work, why do we talk about the beating of the inner and surrounding lights? Because eventually, these are the roots. Those lights that clash between them, this before this, this delta between them is extreme because the screen divides between them. So they clash, and they lead to the refinement of the screen. Just like it built the screen, now it refines it, kind of cancels it, and brings the vessel back to the way it was before, where now we have again a Rosh and a Guf. And now a new decision comes. Who makes this new decision? The screen, which the light created, and then again, this light influences the screen. But in the screen, there are records already. What are records? The records are those lights that were in the vessels, but now those lights that are in the vessels are not as active lights, but rather as lights like inner and surrounding light. They're in a clash with one another. Do you remember how, when we learned, we're preceding the development here a little bit, but when we learned also in the Preface to the Study of Ten Sefirot, we have a light that operates within the vessel, internal light, and a light that descends if it's the returning surrounding light, a returning light. And then this is a record of the inner light, and therefore it expels this record, the inner light, and enters within it, and then emerges outwards. And then the Tagin emerge, and what in the end happens? It's the lights are making the vessels. The lights receive coarseness by the vessels, and then they're called records. Meaning, the clash between the lights in the impression that they have from the vessels, that's what happens. Therefore, just as there's a clash between the inner light and the surrounding light, there is, after the refinement, a clash between the records that are also lights. Here, they remain as records. What are records? The impression that the light left in the vessel, that connected to the vessel, in relation to the light that shines now. And now there are new decisions. So you can say that just like there are beatings between the inner and surrounding light, now there are beatings between the records, which are lights, and the direct light which illuminates and comes into the screen. Each time these lights operate on the vessels, as they say, the lights shake the vessels.

Reader: Dear friends, now we will move to a live lesson with Rav, and now we'll sing a song together. 

Song: (21:33)