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

Daily Morning Lesson: September 1, 2025

Part 2: Recorded lesson - Aug 23, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #113

Reading: (00:08) Baal HaSulam. Preface to the Wisdom of Kabbalah #113.

‎113) These five phases of coarseness in the screen are named after the Sefirot in the ‎Rosh, that is, Galgalta Eynaim and AHP. The coarseness of phase four is called Peh, on ‎which the first Partzuf of AK emerges. The coarseness of phase three is called Hotem, ‎on which Partzuf AB of AK emerges. The coarseness of phase two is called Ozen, on ‎which Partzuf SAG of AK emerges. The coarseness of phase one is called Nikvey ‎Eynaim, on which Partzuf MA of AK and the world of Nekudim emerge.‎

The coarseness of the root phase is called Galgalta or Metzach, on which the world of ‎correction emerges. It is called “the new MA” since the fourth Partzuf of AK is the core ‎of Partzuf MA of AK, as it emerged from the Nikvey Eynaim at the level of ZA, called ‎HaVaYaH of MA.‎

But the fifth Partzuf of AK, which emerged from the Metzach, that is, the phase of Galgalta, considered as the coarseness of the root, actually has only the level of Malchut, called BON. Yet, because the first phase of clothing remained there, too, namely the phase of ZA, it is called MA, as well,

M. Laitman: Meaning, if the Reshimot of Bet Aleph, Tzimtzum Bet, rose from the Nekudot of SAG, and Dalet Gimel, after the Shvira [the shattering], which is the same purification of the Masach, rose the Reshimot of Tzimtzum Bet. Dalet Gimel. Aleph, Shoresh, Tzimtzum Bet, Dalet Gimel. Why Aleph Shoresh? Because there was Bet Aleph. And as always, in between, there's the purification. Why not Dalet Gimel? Why didn't it change? Because it's only an addition. It's only a sign that you need to cross on to the complete degree, and therefore there's no purification there. The purification can be only on the degree itself, but not in the additional parts, meaning make yourself complete. Who are you? You're Aleph of Aviut, make yourself complete. You're Shoresh of Aviut, make yourself complete. You were working in half of the degree, you are working the entire degree now. Here, Bet Aleph Tzimtzum Bet, meaning there's the Partzuf, that gets an order - work only with your Galgalta ve Eynaim. But the Aviut Aleph of the Partzuf, and here the Aviut and the Partzuf, the Shoresh, and also an order to work only with half the degree, or later on with the entire degree. So, Dalet Gimel, both in the world of Nekudim and also in the world of Atzilut, is a sign to move to the work with the AHP. So, according to the Reshimot [the records] that are revealed in the Rosh of SAG after the shattering of the world of Nekudim, these are Reshimot Shoresh Aleph Tzimtzum Bet, that their coupling is made in the Keter. But not the Keter, the Nikvey Eynaim in the Keter, and that's why it's called Metzach. Meaning, if we divide the Rosh, let's take this Rosh, I'll do it in general, we take this Rosh, we divide it into Keter, Hochma, Bina, Zeir Anpin, and Malchut. Then in the Keter, we have both the Galgalta ve Eynaim, Ozen, Hotem, Peh. So after the Galgalta ve Eynaim of Keter, this is called Metzach, the Nikvey Eynaim of the Keter, this is called Metzach. The entire Keter is called the Gulgolet [the Skull], and the Nikvey Eynaim of the Gulgolet is called Metzach. And from here, from the world of Atzilut and onwards, there is something that is already similar to the Partzuf of Adam and the man in this world. Not, to God forbid, think that here I have Tzimtzum Bet or anything, but these are the upper roots, that this is how they give kind of a replica into the corporeal matter. It's only a copy from above down. It's not that in the corporeal matter, there's anything that rises from below up.

Question (Petah Tikva Center): (05:22) The Dalet Gimel [four three] is not clear.

M. Laitman: These are additions, that … You get an order. You're little, you want to work with your Gadlut. Gadlut, means that you add Malchut to yourself. So the Dalet Gimel is a sign - add the work of the vessels of reception to your Malchut. Each has their own Dalet Gimel, four, three, of course, but the Dalet Gimel, it speaks of the work with the middle point of the world of Ein Sof.

Question (Petah Tikva Center): (06:04) Following this question, how can Rosh of SAG even make a Zivug over four three?

M. Laitman: Rosh of SAG can do a Zivug on anything. Dalet Gimel, it means on the Dalet of Aviut. It's only a sign. Why is it, why does it happen in the Dalet Gimel? Because the Galgalta was the Dalet of Hitlabshut and Dalet of Aviut, but after the Bitush of Pnim and Makif has it purified, then also above you have Dalet Gimel, and below you have Dalet Gimel, and that's what's left, because the Partzuf is purified. So it's the inner Dalet Gimel of Galgalta become the Dalet, Dalet of AB, of the Gimel of AB. And below the Tabur of Galgalta, it's also Dalet Gimel. Why? Because I learned how not to work with the Kelim of the end of my Partzuf. I don't want to use them, and I keep to that. Just like here, I've received the inner light, here I rejected all the lights. So here, below, at the Tabur, there was the Bitush of Pnim and Makif, because here at the Tabur, I put a limitation, a partition between how much do I receive and how much do I reject. And therefore, here you have the Bitush. So I use both the Kelim that are above the Tabur and receiving in order to bestow, and the Kelim below the Tabur, not to receive in order to bestow. So if I purify, I purify from both, I pass on to the next degree, otherwise AB should have spread below the Tabur of Galgalta. This is the Dalet Gimel, four tree. It is a sign of the Masach [the screen] that remains. After the purification of Galgalta, but actually these are the vessels of the Dalet of Aviut. The vessels of Dalet of Aviut. We'll talk about this, but there's still a kind of difficulty in understanding for beginners. I understand this, I remember this, usually there are questions about this. Dalet Gimel, Dalet, the sign of Dalet Gimel, four tree, isn't that clear.

Question (Petah Tikva Center): (08:47) Until new MA we talked about coarseness, that over the coarseness, the Partzuf emerges. Suddenly, from the new MA, we're talking about aleph of Hitlabshut, one of clothing, as if that's what's important now.

M. Laitman: This is also one of the questions that are not that clear for beginners. We usually talk about the Aviut, the coarseness of the Masach [the screen], because that is the bestowing force, the working force, active force. And here we're talking about the clothing. When I talk about the Aviut of Shoresh, of zero, I'm talking about rejection, I'm talking about identification, I'm saying that I become included and receive everything above my reason, and I'm ready for the upper to work on me. Aleph Shoresh is an embryo. When I work in identification with the upper, what do I identify with? That all in all, I have the Rosh, which is the Shoresh of Aviut. I identify with both lights that the upper is willing for them to spread in me, for them to be in me. And then what follows is that if I work, not in order to receive the lights, but to reject them, then for me, the Reshimot of Hitlabshut and the Reshimot of Aviut are really close, close to one another. And the Aviut of Shoresh I reject, in the Reshimo of the Aviut of Shoresh. And the Reshimo of the Aviut Aleph, it's the Reshimot of Hitlabshut that I usually reject because it comes only in the head. But also the Reshimot of Aviut, I use it only for it to spread in my Rosh, not in the Guf. So it follows that at that state, both are close, and these two lights, they spread in me, expand, because I reject. The lights of Aleph and the lights of Shoresh, they spread, both of them, they expand from above down. Like we say, the Dalet Gimel that's in the AB, so we say the Taamim of AB cannot spread below the Galgalta of Tabur. Why? Because it has the Dalet of Hitlabshut, but it doesn't make a Zivug de Hakaa upon them. He rejects the Dalet of Hitlabshut, and therefore this Dalet of Hitlabshut dresses in him from below AB. Not that he draws it, but this light appears in his Taamim. The illumination of Keter, the illumination of Yechida, if so, he can't spread, expand below the Tabur, AB meaning. He really has another illumination of the Hochma, besides the Hochma itself, it has an illumination of the Yechida, like in the SAG. SAG is Gimel Bet, that's even clearer, that's even more conspicuous, Gimel Bet. So in the Taamim of SAG expands the illumination of the Hochma, therefore the SAG cannot expand below the Tabur. And here it is in the clearest way, if not for the Gimel of Hitlabshut in the Taamim of SAG, it would have spread below the Tabur, because besides the illumination of the Hochma that it has, the rest is the light of Hassadim, and when the illumination of Hochma ends immediately at the Bitush, as the Masach begins to purify, immediately the SAG starts spreading below. We see that from the Rosh of Hitlabshut comes an illumination to the Guf, and this illumination exists in the Guf from below up, like in a rejection. Also that illumination of the Hochma we have at the end of Galgalta. How could it be? Because it rejects its lights from the vessels that are at the Sof of the Galgalta, and therefore the illumination from the Rosh can be in the Guf, and also to be at the Sof, in terms of rejection. And back to what we spoke about, the Rosh of SAG makes a Zivug de Hakaa at the Metzach on restricted Aleph Shoresh. First of all, on the Aleph Shoresh, and also restricted. Then, altogether, there's the matter here that the Aviut of Shoresh only rejects, because it's an embryo, and only in the Galgalta ve Eynaim. And the first clothing is also entirely in rejection, and also in Galgalta ve Eynaim. So, what follows is that these two forms of records, of Hitlabshut and of Aviut, in a state where they are in Aleph Shoresh, they're very close to each other, really, because both work in rejection, because it's the Aviut of Shoresh. And all the rest of the Partzufim: Galgalta, AB, SAG, MA, BON, or whatever you name it, the Reshimo of Hitlabshut works in rejection to the Partzuf, and the Reshimo of Aviut for gravitating, but in the Aviut of Shoresh, everywhere. The Reshimo of Aviut of Shoresh also works in rejection, and therefore, Shoresh and Aleph, they're very close. And therefore, the Partzuf takes into consideration that it has an expansion of the Aleph of lights, and if so, then it can take in that rejection also the Kelim of the Aviut of Aleph and just spread in them this way in rejection, because these vessels are the Kelim of Galgalta ve Eynaim, the Kelim of bestow. You can say, wait a moment, he doesn't make a calculation over those vessels of bestow that he rejects them. Yes, he does make a calculation, now that it comes to the expansion of the Arich, etc., he takes these calculations from the world of Nekudim, from the Rosh of the world of Nekudim, and makes a calculation in relation to them. How? Taking them into account. How? No problem, because the Roshim of the Katnut of the world of Nekudim remain even unflawed, and that what was harmed as if in the Katnut of the world of Nekudim is the Rosh. Therefore, all the Roshim of Atik that the Galgalta ve Eynaim of the Keter of Nekudim takes, the Arich Anpin takes, the AHP of the Keter of Nekudim. And Abba ve Ima, Abba ve Ima of Nekudim in their Katnut, no problem, they can take and add them and work on both. They can receive their deficiencies and add them to the Atzilut, so the Roshim of Atzilut that emerge, even though that they are revealed in the Rosh of SAG and Aleph Shoresh, immediately as they are in their places, immediately they become as Bet Aleph in their Katnut. What happens later, that's already a question. The Gadlut in Atzilut, this is something very complicated, we'll learn about it. But in Katnut, really, it's something simple, easy. And as always in spirituality, there are many more reasons to it, and many other options for it to happen. Because from any angle that you look at it, because it's complete, like in a complete body, no matter how you look at each and every thing, you'll see it entirely, it's like a holographic picture, even if you cut off a part or make a part and differentiate it one way or another, you'll still see that whole complete picture, somewhat similar to what's happening here in spirituality.

Question (Petah Tikva Center): (18:01) Why did it have to emerge restricted with the second restriction, if he himself is only over root, one, only in rejection?

M. Laitman: After the shattering of the vessels that the Gadlut broke, the Reshimot, they rise upwards, the lights and the Nitzatzin and Kelim, they fall downwards. First of all, there's a separation between the Orot [lights], Nitzatzin [sparks] and Kelim [vessels]. And it's a problem, because we didn't yet learn about the shattering here. And the Preface, it is the abbreviated form of the Wisdom of Kabbalah, you can't learn about everything, the Shivra, the Kelim, etc., the sixth and seventh part in TES. There are many, many details to it, a very important part, but here he didn't find room for it. Probably, he knows what is to the benefit of the beginner who studies The Preface, and so he skipped over it. He didn't want to put the beginner into a Shvira, shattering, to even remind it so much, especially. Because, for beginners, you need to give them more impressions, Hitpaalut, from the correction of the Kelim, and that, I can somehow justify Him if necessary. But he really shortened it a lot. But no matter how you look at it, Atik, and Arich Anpin, and Abba ve Ima, and even ZON of Katnut, in their Katnut of the world of Atzilut, completely matched the Katnut of the world of Nekudim. They as if returned to that state of Katnut like it was in the world of Nekudim, only instead of the state of Gadlut where there was the shattering, they give a new solution with all the experience that they have accumulated now from the shattering, from the entire understanding that they can accumulate from the shattering, and so their Gadlut is really completely different. But the Katnut, also in the world of Nekudim, in Katnut, there was no flaw. And the world of Atzilut, as if it reconstructs the Katnut of the world of Nekudim in him. And of course, it comes with new discernments, with new scrutinies, with a new division that is in the Partzufim. And therefore, even the Partzufim of the Katnut of the world of Atzilut are reborn now from the Reshimot of the shattering, from the flaw that they felt in the Rosh of Nekudim as a result of the shattering of the vessels, the shattering of their body. But still, the Katnut of Atzilut and the Katnut of Nekudim, you can say that they are really, in their essence, the same. In their inner division, they have other divisions, but all in all, it's the same structure.

Student: (21:23) The question is, because the coarseness is one root, so there was no restriction over that. Secondly, it could have emerged over one root without Katnut, and, let's say, take care of two one from the shattering, and then do the second restriction.

M. Laitman: Look, I'm not as smart as you are. There are a thousand details here, and in studying the wisdom of Kabbalah, it don't really philosophize about were it possible to do it the opposite way, like this, like that, because it doesn't give me anything. About these questions, I can talk about it non-stop, but what will it give me? I need to learn how is the system built in order for me to incorporate in it and get an illumination from it. And if I work in a way, in a form of negation, why is it not the way I think, then I'm not studying the system, but as if I all the time want to justify myself and work with my brain. And from working with my brain, I don't grow. I grow only as a result of the illumination that I get from the system itself. So, no matter how much I'll want to identify with it, and to me it doesn't matter how much I understand here. From that, I will get the illumination that will correct me. So, I don't think that these questions… and sure, there's room for them sometimes, but I don't think that they contribute to our progress. I can say, I would have done it this way. Why did the Creator do it the opposite way? That's due to the lack of understanding of the general system, or details, or different qualities. Then a person asks that. But the more you study, and all the more as you start to feel, and “from Your actions do we know You,” as it is said, there is the true recognition. Then there are not so many questions left, and there's no doubt that according to the data, the system, the parameters, the system couldn't have spread, expanded in any other way. It's like one axiom, one opinion. But we have to begin with that. We need to believe Kabbalists until we reach it and determine that ourselves that the Creator is good and benevolent. So, from that assumption, everything else emerges from there necessarily. And to reach the name of the good and benevolent, hoping that this is the only way, that it could be and not any other way, then you can do that only by getting lights and forces from the system. So, try to get that and not intellect, because the intellect will come as a result of your deeds, “do we know you.”

Reader: So we are continuing in the text.

Reading: (24:32) Baal HaSulam. Preface to the Wisdom of Kabbalah #113.

But the fifth Partzuf of AK, which emerged from the Metzach, that is, the phase of Galgalta, considered as the coarseness of the root, actually has only the level of Malchut, called BON. Yet, because the first phase of clothing remained there, too, namely the phase of ZA, it is called MA, as well, though by the name of MA that emerged from the Metzach of AK, meaning from the incorporation of the coarseness of the root, called Metzach. It is also called “the new MA,” to distinguish it from the MA that emerged from Nikvey Eynaim of AK. This new Partzuf of MA is called “the world of correction” or “the world of Atzilut.”

M. Laitman: So the world of Atzilut is called the new MA because it comes to restore and correct the world of Nekudim. And certainly, if the world of Nekudim would receive in order to bestow all the lights in all the vessels, then all of the worlds of ABYA would be included in it, and there would not need to emerge in some partial way to correct the world of Nekudim, and after that, in the final correction to correct all of it. But again, in order to give the created beings a very, very important bit of data of how they are opposite and far from the Creator, that this deficiency they now acquire through the shattering, it is that which creates a space in the created being for free choice and an independent action. Therefore, the shattering of the vessels is a necessary and great action even though it is very severe, so to speak. And so, this record from the shattering is what builds the human, man. If there would be no shattering, distance, detachment, and hatred between man and the Creator, then man would not be able to rise freely opposite the Creator and exactly become similar to Him.

Reading: (27:23) Baal HaSulam. Preface to the Wisdom of Kabbalah # 114.

114) We should still understand why the first three levels of AK, called Galgalta, AB, SAG, are not considered three worlds but three Partzufim, and why the fourth Partzuf of AK changed into being called “world.” It is likewise with the fifth Partzuf of AK, since the fourth Partzuf is called “the world of Nekudim,” and the fifth Partzuf is called “the world of Atzilut” or “the world of correction.”

M. Laitman: The truth is that Galgalta, AB, SAG, Upper MA, Upper BON, five Partzufim of the world of Adam Kadmon, and then from the SAG come more branches, and not more. SAG emerges in order to correct MA and BON that are below the Tabur, the Sof of Galgalta. So, the first time it comes out as a branch, which is what's called the world, it's called the Nekudot of SAG, then the world of Nekudim in Katnut, the world of Nekudim in Gadlut, the shattering, then comes the world of Atzilut and the worlds of BYA. All of that is considered SAG. If we take HaVaYaH then we see that in the Vav of SAG there is Vav, Aleph, Vav, and this refers to the second restriction, what we have in the Katnut of Nekudot of SAG. Then the Hey and Yud is the shattering, and then the world of correction. Meaning, in SAG itself, in SAG itself, there is a complete root for the corrections, where the last Hey of SAG, the Hey with the Yud, where it comes to using the Malchut, this is the Malchut of Ein Sof, and Vav brings him to a shattering, and then later brings him to the correction in the worlds of ABYA. So you could say everything is operated by SAG, all the branches of SAG, all the couplings of SAG, all the pleas to SAG, all the worlds of Atzilut, Beria, Yetzira, Assiya, belong to SAG. They emerge from the Metzach of SAG. All the world of Atzilut comes from the Metzach of SAG. The world of Nekudim emerged from Nikvey Eynaim of SAG. Meaning, SAG works in everything. It is the upper Ima, mother for all created being. Let's conclude the lesson with that.

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Lección Diaria٦ يناير ٢٠٢٦(Mañana)Parte 1 Rabash. Sobre mi lecho por la noche. 23 (1985) (07.06.2002)

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Rabash. Sobre mi lecho por la noche. 23 (1985) (07.06.2002)

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria٦ يناير ٢٠٢٦(Mañana)
Parte 1 Rabash. Sobre mi lecho por la noche. 23 (1985) (07.06.2002)

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm