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

Daily Morning Lesson: August 22, 2025

Part 2: Recorded lesson – Aug 13, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #93.

Reader: This is a recorded lesson from the 13th of August 2006, Preface to the Wisdom of Kabbalah, Item 93. Yes, so we are reading The Preface to the Wisdom of Kabbalah, recorded lesson, August 13, 2006. The article can be found in kabbalahmedia.info. Let's read Item 93.

Reading: (00:24) Baal HaSulam. Preface to the Wisdom of Kabbalah #93.

93) In consequence, when the new light of AB SAG of AK comes to the degree and lowers the bottom Hey back to her place at the Peh, during the Gadlut of Nekudim, the degree returns her AHP to her, and its ten Sefirot of vessels and ten Sefirot of lights are completed. It is then considered that the lower degree, too, which was attached to the AHP of the upper one, rises along with them to the upper one.

This is so because the rule is that “there is no absence in the spiritual.” As the lower one was attached to the AHP of the upper one during the Katnut, they are not separated from each other during the Gadlut, as well, when the AHP of the upper one return to their degree. It follows that the lower degree has now actually become a higher degree, since the lower one that rises to the upper one becomes like it.

Reader: Now the recorded lesson.

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Question (Petah Tikva Center): (02:17) Why is it mandated that if they were in equivalence of form in Gadlut, later the upper one receives Gadlut. Why does it force the fact that the lower one receives Gadlut, as well?

M. Laitman: The lower one does not receive Gadlut, the lower one stays in Katnut, but only a higher level of Katnut. His Galgalta Eynaim raise to the degree of Keter. I was – along with the AHP, as a single structure, yes, that's our degree. Now, the upper one ascends, only my Galgalta Eynaim connected to it ascends – not the AHP. So, we rise from our degree, where we are, you know, to a higher degree. So, my Galgalta Eynaim rises, because I nullified it towards the AHP of the upper one. Now, AHP of the upper one rises and I am nullified, and I rise to it but only with my Galgalta Eynaim. I acquire, this way, my vessels of bestowal. Here, I had My vessels of Bestowal on level one and now level two; I acquired an addition of bestowal. How did I win this, why? By nullifying myself with my Galgalta Eynaim to the AHP of the upper one. The upper one looked dark, it showed me there's nothing to find here. Nothing to search for with respect to my egoistic, AHP vessels; so, I nullified my AHP to connect to the upper one. I want to connect to the upper one, doesn't matter what. I, thus, grasped hold of Him, grabbed hold of Him, so that whatever's in darkness, to me, is referred to as greatness. I prefer being with Him despite all the darkness, that's it. This means I nullify my AHP and attach my Galgalta Eynaim to Him. I do the work on the AHP of the upper one, where to me, it's an additional coarseness. It's exactly the same leap that I then am rewarded with. Once I nullified myself to the AHP of the upper one, it means that I can hold on to Him, even on a higher degree,. Because I've nullified my Galgalta Eynaim, not opposite His Galgalta Eynaim, but opposite His AHP, which showed me darkness, opposite my AHP, yes? So, I nullified my AHP to His AHP, and thus my Galgalta Eynaim adhered to His AHP. So, when I rise, I was awarded with rising. I awakened the upper one to rise. This whole process happens for me, because of me, and then I am certainly worthy of ascent.

Question (Petah Tikva Center): (06:15) That is an act which is above reason, to nullify my AHP and with the Galgalta Eynaim to attach to his AHP, is that above reason?

M. Laitman: This is an action of above reason. There is also the association of judgment and mercy. You see this short article by Rabash on how to do that; certainly, that's our whole work, yes. To feel that within us is AHP of the upper one, and by nullifying my vessels of reception and adhering with all my heart and soul, whatever I have, with seemingly vessels of bestowal, I adhere to Him, I accept Him above reason, above mind and heart, where all of it doesn't seem to me like it's coming from the Creator, one unique and unified, Good That Does Good. But if I nevertheless rise above that and adhere to him, that means I'm ready to rise to a higher degree. That's how you cross the barrier.

Question (Petah Tikva Center): (07:14) Why does the lower Hey rise to Nikvey Eynaim, not to the Metzach, eye sockets, and not the forehead?

M. Laitman: That's a matter of vessels of bestowal. To what degree are they in use?

Question (Petah Tikva Center): (07:29) What is the AHP of the upper one, as far as we're concerned?

M. Laitman: AHP of the upper one is my entire world; we call that, AHP of the upper one, but I scrutinize it towards the group.

Question (Petah Tikva Center): (07:44) What changed in the AHP of the upper one when it ascended to its next degree?

M. Laitman: The AHP of the upper one – what changed is that now it is in Gadlut and I can receive Katnut on the upper degree. Meaning I complete his AHP with my vessels because his Gadlut is only opposite me. Towards me He doesn't need the Gadlut; as much as He showed me His darkness, that means that he showed me bestowal on a higher level.

Student: What is darkness?

M. Laitman: Towards me, darkness means bestowal of the upper one. That seems as darkness to me. If I overcome with my vessels of reception over that darkness, that means I'm willing to bestow like the upper one, that's just preparation but you're willing to do it. Then the upper one raises Himself and begins to shine, and me opposite that in His AHP, I complete His AHP with my Galgalta Eynaim. So, both of us become in Gadlut, but I have Gadlut in ascent; after that, I can descend and take my AHP. Of course, there's no ups and downs here – it's how from that state I can then begin to take care of my vessels of reception. And in my vessels of reception do the same action that I now did with the upper one. So, this means that the upper one demonstrated to me what I should do, and then I take it and do it. Look how we can see here the beginnings of all the corrections we need to make because we're all under the second restriction.

Reading: (09:59) Baal HaSulam. Preface to the Wisdom of Kabbalah #94.

It turns out that when AVI received the new light of AB SAG, lowered the bottom Hey from the Nikvey Eynaim back to their Peh, and raised their AHP to them, the ZAT, too, which clothe these AHP during the Katnut, now rose along with them to AVI. Thus, the ZAT became a single degree with AVI. This ascent of the ZAT to AVI is called “raising MAN.” And when they are at the same degree as AVI, they receive the lights of AVI, as well.

M. Laitman: And that's what we are awarded with. Let's read this article, Association of the Qualities of Mercy, and Judgment.

Reading: (11:04) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

It is known that the main work is the choice, meaning “choose life,”

M. Laitman: Meaning, and you chose life; this is called life. To this we have a free choice, to choose or not.

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

so, there will be Dvekut [adhesion], which is Lishma [for Her sake]. By this, one is rewarded with Dvekut with the Life of Lives. When there is open Providence, there is no room for choice.

M. Laitman: Because it governs the person.

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

For this reason, the upper one raised the Malchut, which is the quality of judgment, to the Eynaim [eyes].

M. Laitman: So, it becomes judgment, Din, limitation.

Reading: (11:50) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

This created a concealment, meaning that it seemed to the lower one that there was a drawback in the upper one, that there was no Gadlut [greatness/adulthood] in the upper one.

M. Laitman: When does that happen? We have a regular state, we don't know good, bad, what's happening; suddenly, darkness, what to do? The upper one, which is within us, by the order of degrees, from above downwards, from Tabur of Galgalta. After the shattering of the vessels, after the establishment of all the Partzufim of Beria, we have the order of Partzufim, where the AHP of the upper one is within Galgalta. And I'm of the lower one, and that's all the way down to the last Partzuf of Assiya, where the half of Malchut of Assiya has fallen into this world, and that is, in essence, this entire world. So, my entire world that I feel, that is the AHP of the upper one. And suddenly I feel darkness in it, why, why does he do this to me? If I admit that this was done by the upper one, specifically for me, then through that I can begin to perform a sequence of operations which will bring me to correction.

Reading: (13:17) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

Subsequently, the qualities of the upper one are placed within the lower one, meaning they are deficient.

M. Laitman: Meaning that they are lacking; now, the person thinks that there's no such thing as spirituality, and life itself is worthless, and so on.

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

It follows that these Kelim [vessels] have equivalence with the lower one, namely that as there is no vitality to the lower one, so there is no vitality in the upper qualities. In other words, he feels no taste in Torah and Mitzvot [commandments] for they are lifeless.

M. Laitman: The lower one doesn't want to correct itself, meaning to perform a commandments. He doesn't want the light to correct it, bringing it the light of Torah, as it is written, the light in it reforms one. He doesn't want anything, in complete despair – everything is dark, everything is worthless. Who's playing with him like this? The upper one; the upper one darkens himself. And by that cancels, revokes all the desires for adhesion and holiness in the lower one, why? Give the lower one some upliftment, but that will then be called governance – controlling the lower one. Here, it's all about how a person can discover a lack of his own from below, which is called, the raising of MAN, so that he, himself, will reach the upper one. So, for that purpose, the upper one darkens himself. So, how can the lower one overcome this and do anything? Then there is room for choice.

Reading: (15:04) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

Because then the upper one hid Himself, meaning that the lower one needs to say at that the concealment is because the upper one restricted Himself for the purpose of the lower one.

M. Laitman: Here, the most rapid way to take care of these states is through the group, as he explains. He says that this is the place of choice. Ad in the article about free Choice, there he says that the choice is the choice of environment. Proper environment around a person immediately elicits lacks, increases the greatness of the goal, and then he awakens. Then he knows how to get along in the darkened state – instead of being completely disconnected like a corpse. Thanks to the environment, through it he begins to understand that this state is purposeful, goal-oriented, specifically for him.

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

This is called “When Israel are in exile, the Shechina [Divinity] is with them,” that whatever taste he feels, so he says. That is, it is not his fault that he does not feel the taste of vitality. Rather, in his view, there really is no vitality in spirituality.

M. Laitman: Meaning, as he feels it, he is 100% dead, and there can be some inspiration from the society there, which brings him back to the correct thoughts, that it's all purposeful, deliberate.

Reading: (16:58) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

If a person overcomes and says that the bitter taste he finds in these nourishments are only because he does not have the proper Kelim to receive the abundance because his Kelim are to receive and not to bestow, and he is sorry that the upper had to hide himself, for which the lower one can slander, this is regarded as MAN that the lower one raises.

M. Laitman: Meaning, that he begins to arrange his relationship with the upper one: Why did the upper one conceal Himself, why and due to what? Then he incriminates the upper one and then, what should he do? Does he have the power to do it, and if he doesn’t, then is he sorry about that? Is he sorry that he is turning to the upper one from the evil in his heart – so to speak – and then with his powers can he then truly appreciate the upper one?

Reading: (18:14) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

By this, the upper raises his AHP. “Raising” means that the upper one can show the lower one the merit and the pleasure that exists in the Kelim of AHP that the upper one can reveal.

M. Laitman: Because the lower one prepared himself to bestow upon these pleasures. The pleasures of bestowal which he sees in the upper one, well, he's not going to bestow in order to receive now. Rather, he's going to use them to magnify his Galgalta Eynaim, to magnify his vessels of bestowal – bestowing in order to bestow.

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

Thus, from the perspective of the lower one, it follows that he raises the Galgalta Eynaim of the lower one,

M. Laitman: What does it mean, raises? It appears to him that way, that now they become stronger, they shine brighter, his vessels of bestowal. Because what he sees, these lights in the vessels of reception of the upper one, he's ready to contend with them with his own intentions of bestowal.

Reading: (19:17) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

and by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one.

Thus, when the lower one

M. Laitman: We say that the upper one, which raises its AHP by that, it raises the Galgalta Eynaim of the lower one. But here, it's the lower one working, elevating itself, actually. There's no such thing as, they're not working on him, there's exertion here: I labored and I found. The lower one, by his own labor, raises himself, his Galgalta Eynaim, which were on the first degree, now they rise to the second degree. They are a bigger Galgalta Eynaim atop the AHP of the upper one.

Reading: (20:18) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

Thus, when the lower one sees the greatness of the upper one, by this itself the lower one grows.

However, initially, the lower one is fit to receive only Katnut [smallness/infancy]. When Gadlut in the upper one appears to the lower one, a dispute between right and left emerges in the lower one, meaning between faith and knowledge.

However, the upper is also diminished later by the lower one. This is regarded as Masach de Hirik,

M. Laitman: Middle line,

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

Meaning that for the lower one to be able to receive the degrees of the upper one, the lower one must receive knowledge only to the extent of the faith, and not more.

M. Laitman: The lower one is working with its vessels of reception.

Reading: (21:09) Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

This is regarded as the lower one restricting the left line of the upper one, meaning that the lower one is the cause.

At that time, the lower one can exist because he comprises knowledge and faith together.

M. Laitman: He has the complete full degree.

Reading: Rabash. Assorted Notes 195. The Association of the Quality of Judgment with Mercy

This is called “three lines,” and specifically in this manner, the lower one acquires wholeness.

M. Laitman: Well, this part, this last sentence, that's not for us yet because that talks about how AHP joins in the lower one, joins into the same process. But we see from here how this sharing, this combination of Galgalta Eynaim of the lower one and AHP of the upper one, these degrees which are together on a lower degree. Later the light of AB SAG raises them to a higher degree, a part of the lower one rises a degree, it's Galgalta Eynaim, they expand. They take on the size of the upper degree and then they can work with the left line within the lower degree and correct it, and to make a middle line with it on a higher degree. And then the entire lower one can rise to the upper one, fully. There are many discernments in this: Gadlut in its place, Gadlut in the upper one, integrations, incorporations. But this we learn in the process of correction.

But from here we can understand that the second restriction, which caused the division of Galgalta Eynaim and AHP in all degrees. By that it caused that – well, it's not Malchut is connected to the Keter of the upper one. But parts of the Partzuf of the upper one is within a part of the Partzuf of the lower one, and they can complement each other, and by which the lower one learns from the upper one what to do, how to act. And so, the second restriction is the inception of our world from Beresheet, creation, we learn that the Torah, there the Torah begins, this indicates the second restriction. And that's it for today.

Reader: And we'll move to the next part of the lesson, studying among friends or with friends.

Sing song.

Song: (23:48)

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