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

Daily Lesson June 19, 2025.

Part 2: Recorded lesson - May 30, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #22

Reading: (00:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. #22

Thus you see how the five levels of ten Sefirot emerge through five kinds of coupling by striking of the screen, applied to its five phases of coarseness. 

M. Laitman: Meaning, we had discernments at the end of which, at the end of the will to receive, the sensation of the Emanator was born, which brought it to the restriction and the desire to achieve equivalence of form. And now he is realizing that desire, and of course, as we said, these operations, this entire process, is mandated. There is no free choice here. Rather, it happens because of the status of the lights and the vessels, one opposite the other. But this decision is now in effect and brings about a new process. This created being, if you can call it a created being, but we call it after its future, that will to receive which grows and develops, that created being is, to the extent it can now change itself using the screen to use its coarseness and change itself, to that extent is its magnitude of attainment. And so, the use of the screen, meaning the coarseness of the will to receive, along with the intention in order to bestow, that we call using the coarseness of the screen, it constructs Sefirot out of the phases. There are no phases, discernments, right? After the restriction, the screen and the reflected light, there is usage of the will to receive in order to bestow, and the extent of that usage, its magnitude, it's called Sefirot, from the word Sapir, something that shines. What shines? Not the light as it did when it constructed the vessels. Now shines the light of equivalence of form, which the created being draws, and the created being shines out of its equivalence of form with the Creator. 

Reading: (02:47) Baal HaSulam. Preface to the Wisdom of Kabbalah. #22

Now I shall tell you the reason, for it is known that light is not attained without a vessel. Also, you know that these five phases of coarseness come from the five phases of coarseness in phase four. Prior to the restriction, there were five vessels in phase four, clothing the ten Sefirot KHB TM, as written in Item 18. After the first restriction, they were incorporated in the five phases of the screen, which, along with the reflected light it elevates, return to being five vessels with respect to the reflected light on the ten Sefirot KHB TM instead of the five vessels in phase four itself, prior to the restriction. 

M. Laitman: Prior to the restriction, the fourth discernment itself was the vessel for the reception of the light, but it felt then as the will to receive, which can feel opposite to the light. Meaning, it's not more than the light of existence, meaning, let's say, he tastes the flavor of the delicacies before him, as in the allegory of the host and the guest, but now, in these five vessels, just by adding the intention of doing this to benefit the one bestowing upon him, he reaches the ten Sefirot and completely different lights. His ten Sefirot are called the ten Sefirot of bestowal, in which there is Rosh, Toch, Sof, and the lights in them are the lights of NRNHY, where he attains not the flavors of the refreshments alone, but the status, the greatness, the state of the host. He becomes equivalent with Him, attaining Him. Meaning, he turns himself into something like the host, on the same status, the same state, the same sensation, and therefore the lights which now shine in the vessels, in the created being, are lights which are infinitely bigger according to the difference between the created being and the Creator.

Question (Petah Tikva Center): (05:12) Why does he call both of them vessels, because they're different? 

M. Laitman: It's a lack. It doesn't matter which exactly, but it's a lack. You don't have words to describe each and every vessel. Well, we do, but there are also kinds of qualifications, I don't know, I don't know how to put it. They're inclusive. Keter, Hochma, Bina, Ab, Sag, Mah, or even the worlds, it doesn't matter how you call it, but it's always five vessels, ultimately. And if there is an intention over them or not, that doesn't have to do with the vessels. The vessel, the substance, it's the same will to receive. The intention is something in addition, related to contact with the host. And so they're called by the same names. Even the vessels of the worlds of impurity and the vessels of the worlds of holiness, same names. The difference is in the intention above the vessels. Or we now say that the vessel is the screen and the reflected light, but it's just a kind of shorthand. It's not the vessel, it's a condition which he accepts right now. And the vessel is always the substance, the created being. And even if we say that the created substance, the created being, was disqualified from being a vessel of reception without the screen and the reflected light, these are just names. The coarseness is added to the reflected light and becomes a vessel of reception for the fourth discernment. It's all words. It's how to explain the issue. But the names are always the same names, because there's no other substance other than the will to receive. However, to measure the intention, which is entirely abstract, it's completely above reason, above the vessels. For that, for the intentions, we use the same names as the matter, the substance, for lack of choice. How can we invent new names for that? If I say, I give to the Creator pleasure, what pleasure? What pleasure do I give Him? So I don't say what pleasure I give Him. I say what pleasure I feel and that pleasure is aimed, intended to benefit Him. So I'm still measuring Him in my own vessels.

Reading: (08:06) Baal HaSulam. Preface to the Wisdom of Kabbalah. #22

Accordingly, it is clear that if a screen contains all these five levels of coarseness, it contains the five vessels to clothe the ten Sefirot. But when it does not contain all five phases, since the coarseness of phase four is absent in it, it contains only four vessels. Hence, it can only clothe four lights, HB TM, and lacks one light—the light of Keter—just as it lacks one vessel—the coarseness of phase four.

Similarly, when it lacks phase three, too, and the screen contains only three phases of coarseness, meaning only up to phase two, it contains only three vessels. Thus, it can only clothe three lights: Bina, Tifferet, and Malchut. In that state, the level lacks the two lights Keter and Hochma, just as it lacks the two vessels, phase three and phase four.

And when the screen contains only two phases of coarseness, that is the root phase and phase one, it contains only two vessels. Hence, it clothes only two lights: the light of Tifferet and the light of Malchut. Thus, the level lacks the three lights KHB, just as it lacks the three vessels, phase two, phase three, and phase four.

When the screen has but one phase of coarseness, which is only the root phase of the coarseness, it has only one vessel; hence, it can clothe only one light: the light of Malchut. This level lacks the four lights KHB and Tifferet, as it lacks the four vessels, the coarseness of phase four, phase three, phase two, and phase one.

Thus, the level of each Partzuf depends precisely on the measure of coarseness in the screen. The screen of phase four elicits the level of Keter, phase three elicits the level of Hochma, phase two elicits the level of Bina, phase one elicits the level of Tifferet, and the root phase elicits the level of Malchut.

M. Laitman: What to say? The things are clear, the matters are clear. Everything is determined by the screen, the force of resistance. To the extent that there is the force to resist, then the vessel uses its coarseness accordingly. We say that, first of all, we have the restriction, yes? The act of the restriction comes first, the first restriction. What does it mean? That you don't use the will to receive. Now, the second operation, the second action, from the recognition of the Emanator, we have a screen, Masach in Hebrew, from the greatness of the Emanator, right? According to the greatness of the Emanator, let's say, yes? The host, whatever you call Him. And then he comes to the utilization of the will to receive in accordance with the Masach, the screen, in accordance with the screen. And what there's no screen for, that remains under the first restriction, because the entirety of the will to receive is restricted, to begin with. He doesn't want to use it. But if he can use it with the intention to bestow, then he extracts, so to speak, that will to receive, specifically, that he can use with the screen. Yes? And so, according to the coarseness he uses, let's say he has the screen, the greatness, the recognition of the greatness of the Emanator, built in him a screen over let's say, these three degrees of coarseness. That's how he saw the Emanator, as an example, and so Shoresh, Aleph, Bet, he has a screen for, and so he receives the reflected light in these three levels of coarseness, reaching Nefesh, Ruach, Neshama. Haya Yechida? No, because he stops himself here. Here he receives in order to bestow And here, he remains - remains under the first restriction. Clear?

Question (Petah Tikva Center): (13:47) To do such a calculation, you need to know in advance what is the pleasure from receiving in order to bestow? 

M. Laitman: To make that calculation. Is it possible to make this calculation before knowing very well the pleasure which is in order to bestow? That's correct. He can't exactly describe what the pleasure will be that's in order to bestow. But here, we're talking about vessels which are under the complete dominance of the light, and the lights order these operations in the vessels. And it's not that there's some unknown space in the vessel. The vessel precedes the light in these actions, and so we're talking about whether the light precedes the vessels, and so we're talking about the operations of light, how it reveals the screens. Yes, in all these operations, the light precedes the vessel. The question is right, but this is the answer. But only from below upwards, when we grow, when we are in the picture, then we have a certain space of void where we don't know what pleasures, what lights, what states? And then our work is above reason through free choice. And then we have all these various phenomena where the vessels precede the lights. Then that's what our actions are called. First, we have to scrutinize everything, and then how can I scrutinize? How can I tell what pleasure I'm going for if I'm not in it yet? And so, it follows that for me, there is no other alternative but the vessels preceding the lights, that means that I annul my vessel so that it's under the governance of the light. So, the light does precede the vessel, yes, but I do that. I make it precede the vessel when I annul myself towards, let's say, AHAP of the upper one, AHAP deElyon. Otherwise, I can never advance, because I can never be in the next degree before rising to it. And how can I rise if I don't prepare myself to rise? And how can I prepare myself to rise if I'm not in it, if I don't know what the situation is there that I'm going to find? And so, all these advancements, it all happens through self-annulment towards the next situation, the next state. In the inanimate, growing, living degrees which grow, the will to receive which we see developing, this is not conscious, this development. But the human, Adam, when that development comes to him, he must, with awareness and recognition, annul himself towards the next degrees. When a baby annuls himself towards the adult, that's natural. When we need to annul ourselves before the Creator once, that's not natural. If the upper one, the greater one, was revealed, we would have annulled ourselves by default. Now, so as to have the ability to annul ourselves through free choice, from understanding, attainment that the this is how development should occur. For that purpose, the upper one is always concealed. And so we can reveal our willingness to annul ourselves, meaning to understand what the degrees of development are, which is part of the path. And another part of the path is the opposite, when the upper one is revealed, and then you have to conceal Him despite Him being revealed, where you don't want to see His greatness, right? Moses, hid his eyes, hid his face and did not look. And then, it's the opposite kind of work, where you hide the Creator, conceal Him, so that you have room in which to grow vessels of bestowal above reason. And that is already… that is, on the advanced degrees, in what we call love, the vessels of love, the fourth part of the four degrees that a person grows through. Yes, mister? More questions, according to the drawing? 

Question (Petah Tikva Center): (18:44) What is clothed? What is that concept, clothing, clothe of love? 

M. Laitman: Clothing, well, the simplest way to put it, it's attainment. To clothe, that means to attain. The first thing, yes. But also, maybe we'll see something different, let's say, if we go to Baal HaSulam's definition of clothing and read it, we'll then find that there's more depth to it, more ways to interpret it. But in general, it's attainment. 

Question (Petah Tikva Center): (19:24) According to what we see here, this lights and vessels of a new Partzuf, how can it be? The first restriction only grows instead of shrinking? 

M. Laitman: You're asking something else now. You're asking, I don't know what's happening, why it's happening, but I see that in the world of Ein Sof, there is the restriction, and after that, a decision. The decision where I want to resemble the emanator, and my intention to resemble Him, that's called the Masach, the screen. What does it mean to resemble the emanator? You can do that only by his actions, where I discover who He is. He is the giver, the bestower, the one who loves, and I need to be like Him. Which means, to equate with Him, right? And so, I have to be the one who loves, bestows, and gives. By what can I give, bestow, and love? By starting to feel His lacks, and bestow upon them, to them, to fulfill them. Does the Creator have a lack? Of course he has a lack, through which he created us. What lack does he have? To do good, to benefit his created beings. So, is He suffering? It's not the same lack as we have. It's called a lack that comes from wholeness, perfection, eternality, the way of the good to do good. He waits, He expects, wants us to have it good. So, when I show Him that I'm delighted with Him, I delight Him. Those are the calculations which, all in all, are called the screen, to put it simply. Now, so I performed an action, right? Let's say, after an action where I did my absolute best, and I became equivalent with the Creator, right? He showed me the magnitude of His gift called Ein Sof, infinity, and I received it, and I felt it, and opposite that, with my heart and soul, I reciprocate. And that's it? Why are there other actions which come afterwards? That's what you're asking. We don't know yet. We don't know that yet. After this, we have a part called the five Partzufim of AK. Why does the face… For now, we don't know. We only learn that if the screen is great, then it performs a great action of bestowal, and if it's small, it performs a small act of bestowal, because in the vessel, there are five degrees of coarseness, the force of the desire. Therefore, in the screen, there are five degrees of the power of the screen, five degrees of bestowal. And we say there are five portions, right? These portions are opposite the five desires in me. I have five desires, which the Creator created, and correspondingly, he serves me five portions, five dishes, each of which fulfills a certain desire. You could say is it according to size, where each desire is bigger than the other? Let's say in Shoresh you have 20% Aviut then in Aleph 40, then 60, 80 and 100 percent, or you could say these are desires which are different in terms of quality, not quantity. Let's say meat, water, fish, cake, and so on, different in quality, but also the quality and the quantity are interrelated. There's the opposite relations. We'll see, we'll see. This is what he explains for now. We're not talking about the Partzufim yet, none of that. 

Question (Petah Tikva Center): (23:32) What is pleasure? 

M. Laitman: What is pleasure? Pleasure is the calm, the satisfaction that the will to receive feels. Words calm, right? Because if it isn't calm, if it's in pain, under pressure, agitated, this is called suffering. And if it's calm, content, from that calmness he derives enjoyment. And to that extent of joy, well there are degrees to it. Either he doesn't feel that he has pleasure at all, and then it's an indication that he doesn't have a lack, because pleasure is felt only as it feels, corresponds with a lack. And so there's such a condition. One who drinks water to slake his thirst utters a blessing, right? Where I can bless, I can perform bestowal only if I have a lack. So, if I drink the water because I'm thirsty, I lack water, then I feel the blessing, I bless the giver. And if I don't have a lack, a lack for what I receive from Him, I cannot reciprocate in any way. I cannot delight him, rather. And so our problem is magnifying our vessels through our work until we have great big lacks. And for that, we have the system of the Sitra Achra prepared, the other side. The pleasures could be minuscule or great, but the pleasure always comes against a lack. And the pleasure must not cancel out the lack. If it cancels out the lack, you don't feel the pleasure, or the lack. So, it's a kind of, it's a kind of combination, a very, very delicate combination between pleasure and lack, where they coexist. In our world, theoretically, it's impossible. Sometimes we feel, we feel the point where they meet, but then they cancel each other, the pleasure and the lack. And you cannot feel either. And because our substance, in general, is the will to receive, then I feel that I lack. What do I lack? I want, I want something, I don't know what, a taste in life, a purpose. And then a person tries to find some kind of lack, not pleasure, because he doesn't know what pleasure is. First, I need to lack something to want something. So I turn on the TV, radio, something else, I see some advertisements, I see something, some new fashion, right? What am I told? You should want this, because opposite this lack comes great pleasure. Or you should want that. They awaken lacks in me, desires, like when we have good food, good food to eat, we kind of bring up the appetite, eating something spicy, drinking something, right? So we measure the pleasures according to the vessels, according to the lacks only. Just pleasure? I cannot measure pleasure. There's a stake in front of me. How can I measure? How can I measure it? Only according to the measure to which I want it. If I have a small appetite, I feel little pleasure in the stake. If I have a great appetite, I'm very hungry, I feel great pleasure in the stake. It's only according to my vessels that I can measure. If I don't have the vessels, there is no pleasure. That's why we say that there is no light without a vessel, because only the vessel can decide, can determine if there is light, if there is pleasure. Pleasure annuls, cancels the lack.

Song: (28:05) L'man AKaidei, L'man AKaidei, Adabana shalom v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man achaidei, Adabana shalom v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man beidah shem lokinu, Habat shatol v'ach, L'man beidah shem lokinu, Habat shatol v'ach.