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

Daily Morning Lesson: September 3, 2025

Part 2: Recorded lesson – Oct 17, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #104, #115

Reader: We're going to learn from a lesson from the 17th of October 2006, Preface to the Wisdom of Kabbalah, Item 104. You can find the study material in the Arvut system and in the books. Preface to the Resurrection of Kabbalah, Item 104.

Reading: (00:18) Baal HaSulam. Preface to the Wisdom of Kabbalah #104.

Regarding the Partzuf of Taamim that emerged in the world of Nekudim, which is the first Partzuf in Nekudim, which emerged on the level of Keter, it has already been explained (Item 101) that it emerged with Rosh and Guf. The Rosh emerged in AVI, and the Guf is the expansion of ZAT from the Peh of AVI down. This expansion from the Peh of AVI downward is called Melech ha Daat [King of Daat].

And this is indeed the whole of the ZAT of Nekudim that expanded once again to their place after the raising of MAN. But since their root remained in AVI for subsistence and establishing to the face-to-face of AVI (see Item 98), called there Moach ha Daat, which makes AVI copulate, their expansion from above downward into a Guf is also called by that name—Melech ha Daat. This is the first Melech [king] of Nekudim.

Reading: (00:52) Baal HaSulam. Preface to the Wisdom of Kabbalah # 115.

We should know the difference between a Partzuf and a world. Any level of ten Sefirot that emerges on a screen of the Guf of an upper one after it has been refined and incorporated in the Peh of the Rosh of the upper one (see Item 50) is called Partzuf.

M. Laitman: (01:13) We know that there's a desire. In the beginning, the desire was like a point. After the four phases of direct light, root, one, two, three, four, when this desire began to absorb the qualities in front of it. So then, we're talking about it not as one desire, but it's the name of the Creator, Yud-Hey-Vav-Hey. What does it mean? It means that this desire consists of five parts, five levels of coarseness. Root, one, two, three, four. And the desire that perceives the qualities of the light, by that it becomes greater. In the beginning, there was phase four, and it was like phase root. It absorbed in it greater light. It became phase one, will to receive, then absorbed an even greater light and became phase two. Then even greater light and phase three, and when the light acted in full, then that phase root, that root phase, became phase four. And we see this development is what we call, the tip of the Yud and then Yud-Hey-Vav-Hey. And this development is mandated in the entire structure of the created being; there's nothing besides that. The created being develops until the fifth degree of its will to receive until it absorbs all the qualities of the light.

And what the light wanted to put into the will to receive, that's how it created the desire – existence from absence. And from that, the desire begins to develop, and when it begins to develop, who's developing? This desire that is in phase four, which feels a relation to phase root. It begins to feel that it is opposite, in contrast to phase root, to the root phase. It is positive, and he is negative, let's say, it has shame; then he feels he has to perform a restriction, not to work with himself, with his quality. But to work in accordance with the previous phases, which are in giving. The previous phases, they are called, first nine Sefirot or the first three phases. And the fourth phase is as the created being, feels herself that she is the only thing that exists. And then this phase four makes the first restriction. But the light, we say, departs from all of these phases, and they all remain empty. And afterwards, that same phase four decides, I am going to receive only in order to bestow, only to be similar to the light, to the Creator. I have shame here, but I will make it so that I will not be ashamed. That I will be proud of being like Him. And then that phase four says, what's in front of me will serve as an example to me, it will be as a Rosh. That's what there is, and I will try to be as the same Rosh. And then phase four, as we say, it expands from within and from without. And she wants to resemble the Rosh, so she makes a screen, Masach, and says, what exists in the Rosh, I'll take that as an example, resembling that. And as much as I can practically resemble that, I'll receive that within. And then there is Toch created here, that part of phase four that can resemble the Rosh, bestowal. And where it can't, it will have Sof, and it will remain empty. And thus, we have, we've got a Partzuf.

(05:50) What's the difference between Partzuf and a world? The same Behina Dalet, phase four, which begins to work opposite the light, resembling the light. She begins to feel that she consists of five degrees of coarseness in herself. And in those five degrees, she resembles, she makes herself resemble the Rosh, the light. Meaning, she has five degrees of coarseness; and by them, she wants to resemble the Rosh, the root. And then Partzufim are made – Partzuf Galgalta, Partzuf AB, SAG, MA, and Bon, according to degrees of coarseness. There's the opposite value between lights and vessels here, and what we say with regards to Galgalta. She can only receive the aspect of Nefesh, and this is Ruach, this is Neshama, that's Chaya and Yechida. But when they receive, they receive through all the Partzufim, the previous phases, and so it turns out there's Nefesh, Ruach, Neshama, Chaya, Yechida, in the opposite order of lights and vessels. Where Galgalta, on the one hand, emerged with coarseness of root phase. But when she began to work with the AB, then the AB has coarseness of root. And then Galgalta already works with coarseness one to draw the lights to AB. So, we learn about the order of the entrance of the lights from Ein Sof, Nefesh, Ruach, Neshama, Chaya, Yechida, that's how they enter. And thus, we have five Partzufim where the connection between vessel and light is realized as one, and that this is called, a world. Five Partzufim in the realization of five degrees of coarseness in Malchut, they are called, world. And really, other than one world, there shouldn't be anything that will come out after Malchut of Ein Sof and the first restriction. There's five degrees of coarseness in Malchut, she works with them as maximum, as best as she can to resemble the root, that's it. And there we have the world of Adam Kadmon – whatever Malchut was capable of, she did.

However, what she's capable of indicates that she did that by the light, by the force of light she has received into herself. So, that means it isn't the created being that operated here; rather, the light that operated on the created being allowed the created being an opportunity to resemble it, to resemble the light. And so, the discernment, specifically in phase four, which cannot resemble the light, they remain empty of light. And they are actually the very qualities of the created being – the entity of the created being. Those desires or qualities that are below the Tabur of Galgalta, below the Tabur of Partzuf Galgalta, what do we do with them? And here we've learned that we have one of the Partzufim of the world Adam Kadmon, which has the quality of Bina. To begin with, the quality of Bina created the Malchut as the first Hey, the Malchut being the lower Hey, and thus she feels a special relationship with Malchut. And in that Partzuf, there's a part that belongs only to the quality of bestowal, clean, pure Bina. Nekudot of SAG, it's called, they are clean of light of Hochma and will to receive, and thus this Partzuf comes down and mingles with NHY of Galgalta. And then begins another special connection between Malchut and the light., again how to resemble the light.

(10:48) And this is also expressed in five Partzufim of the world of Nekudim. But these Partzufim, this world was completely broken. All of the desire to resemble the Creator in Malchut that exists below the Tabur. Meaning in Malchut herself where the light did not work on her and corrected her, but rather where she tried to correct herself. She didn't manage to resemble the light, and thus she shattered. Meaning, the intention to resemble the light has been shattered. And she remained in a will to receive from the light as much as she can, doesn't matter what conditions, simply to receive. And that is an entire world that exists in such a desire called shattering, it's shattered.

Then comes another special world called the world of Atzilut, which is interesting how it emerged. Because we said, after the world of Adam Kadmon, nothing should have emerged. But it did emerge because there's a connection between Nekudot of SAG and the Malchut that's below the Tabur. As Baal HaSulam explains, there's closeness between them due to the lights that are in them. The lack of Hochma, light of Hochma, and the appearance of light of Hassidim. But what should we now think after the shattering of the world? Meaning the Malchut wants to resemble the light by her force, and it didn't work. So, what can we now think of, some other world, another world? Yes because in the Malchut, that wanted to resemble the Creator by her own force, and that was expressed in the world of Nekudim, which she made and then she was shattered. There's another layer of desire left where she still wants to resemble the Creator and hasn't used that desire yet. And that is called, coarseness of the root phase, of root, Shoresh. And then, based on the previous bitter experience that she acquired in the shattering of the vessels, she now goes and uses the desire that she has left with coarseness level root in resembling the Creator, and now she does it wisely. Because she has the example of the world of Adam Kadmon, where the Malchut worked with forms of the light and did resemble, make herself resemble the light through five Partzufim: Galgalta, AB, SAG, MA, BON. She also has an example of how she tried herself to resemble the Creator, the light, and she didn't succeed doing that and was completely shattered.

Now, when she begins to compare and join where she succeeded, and how she succeeded, and where she didn't and how. Then she can put together the system for success because she has all the data now. She knows about herself, about her weakness, about her desires, to what extent they are capable of absorbing qualities of the light, and resembling it or not. And she also has examples from AK, to what extent the light can provide her with forces. And now she builds a system called, the world of Atzilut, and that system is capable of correcting and bringing herself to the complete and final realization, or expression. Unboundedly resembling the light in all desires, all intentions that will ever awaken in her. And that world, the world of Atzilut is what we're starting to study now. It is called, the world of correction, because it brings the Malchut to resemble the Creator, all the way from the point of the first restriction and the shame that she felt in that status. Understood?

Question (Petah Tikva Center): (15:50) What was the thing that shattered the desire? What shattered?

M. Laitman: The desire being shattered, we're not actually talking about the desire itself because it's the substance of the Creator. It can't be shattered, it's something the Creator created like a dummy – it's not good, it's not bad, it has no discernment other than wanting to be fulfilled. And in wanting to be filled, it's because the light holds it to want to be fulfilled. So, it's not good, it's not bad, you can't really condemn or praise it – it's just a matter of creation. But next to the desire develops the intention. The intention develops only in phase four, who feels herself as receiving from the Giver and opposite to the Giver. And he loves her and wants to give to her, and she only wants to take advantage of Him and receive from Him. And in that status between them, phase four begins to realize that she is opposite to wholeness, opposite to eternity, opposite to bestowal. And we call that feeling shame, and that's spiritual shame, it's not our shame. So, that shame, that feeling doesn't appear, it isn't felt in phase root, or one, or two, or even three, but only in phase four. And so only phase four can correct herself, how? There's nothing to correct about the desire, the desire is in phase root, it's there as a thought, and in phase one it is an action. That the desire created by the Creator existence from absence, it receives all the light – all the fulfillment. And when it is fulfilled, when it wants to receive according to what the Creator created, then it is not evil, it's not anything. It exists in adhesion and connection, and it isn't felt, both on part of the Creator and on part of the created being, it isn't felt as some alien body in the light. Because the light is holding it, it's building it, it's enlivening it, sustaining it, and this desire is simply not opposite, it doesn't perform any function towards the light. It is not foreign to the light – let's say, the desire is like the posterior of the light itself. But what has been created in phase four in addition to that substance which we say there's no difference between that and the light, in just the substance, because it is, let's say, an inseparable part of the light.

So, what's becoming opposite here, this is a very principle distinction. That I am separate by my intention, that I wish to receive and take advantage of the Giver to my benefit. This feeling, this attitude to the Bestower, the Giver, it puts phase four in conflict with the Giver, because the Giver is the lover. And she thus feels that she hates him, not that she doesn't hate him as a source of pleasure, on the contrary, she loves that. But can you say that you actually love fish? You love eating them, enjoying them, it's not that you love the fish itself.

(20:01) So, she felt, phase four felt the same, meaning she felt her intention as a receiver, and about that was a restriction on the intention. The fact is, when you change the intention, you receive inside the Malchut, inside the will to receive, why not? That would be good for the Creator and good for the created being, but what separates them is the intention, and so we're only talking about the intention. But because the intention dwells on the desire, so we verbally express ourselves saying the desire purifies, instead of saying the Masach purifies. Or we say the desire ascends or descends instead of saying the intention ascends or descends. Because after the first restriction, we are using the Masach, the screen, what's the Masach? It's the force that holds the desire, that the created being uses the desire only to the extent that he holds it, controls it with an intention in order to bestow. If I can use my desires in order to bestow, I use them – those I can't, I don't. So, we're not talking about this control of the desires of the screens, not the intentions, the desires themselves: How many desires are being used? That becomes the indicator for us to how much screens there are, how much intentions.

So, we are replacing here the intentions, and the screen, and the reflected light, we replace that with the desire, and we constantly say desires grow, desires diminish, but of course, who determines how these desires are used, it's the screen, the intention. Clearly, other than the intention, we don't need to correct anything; the desires remain the same desires, the actions remain the same actions, to receive in many different diverse ways. The question is, does the intention precede the action of reception, the intention of bestowal? If so, then you're actually a giver, a bestower. And thus, there's a kind of confusion here, wherever we say desire, desire, desire, in spirituality, in the spiritual world, where the created being works in bestowal. We should be saying, instead of desire, desire, desire, intention, intention, intention. This makes things more succinct, more convenient, and so Kabbalists use it that way. But of course, we shouldn't forget, those who are doing these actions, of course they understand. I am now using this desire, and it's clear to him that if he uses this desire, he's under the first restriction, that he took upon himself all the corrections that everything will be in order to bestow, and then he sorts out his desires and uses them. And it's self-explanatory because how could it be otherwise, if he's in bestowal above the barrier, in the light of the Creator. But for us, not being in there yet, the desire is a desire, and the intention is the intention, it's two different things. With what intention are you doing something? It could be this intention or that intention; but above the barrier, it's impossible, it has to be, it's for certain in order to bestow. And that's why we only discuss the desires, the difference in them, the magnitude of them, because the intentions are surely of bestowal.

Question (Petah Tikva Center): (24:18) When the created being is under the second restriction, you should not receive in order to bestow. But it still has the restriction, the first restriction, where you cannot receive in order to receive. So, in that state, what does he do, certainly, what's the work?

M. Laitman: The first restriction disturbs the soul from working to receive, it's forbidden to receive in order to receive, that's called reception. But bestowal over bestowal, there was never any prohibition, and receiving in order to bestow is pure bestowal. Bestowing in order to bestow is not bestowing. It's just bestowing in order to bestow, it’s delighting in mercy, Chafetz Chesed. It's just, I love you – how do you know? The expression of love is giving, you give – what can you give? If you receive with the intention to bring pleasure, then you will give. But if you can't, you can't receive from the Creator with the intention to bestow, and that's it, then there's no connection. You could be delighted in mercy, you can block your nose, plug your nose, and not breathe and not listen, plug your ears, and not listen, and so on. And you could just die, and that's it, but are you, so you're not receiving, but are you giving something, you don't exist. So, in order to give back, you have no choice, who are you to be able to give? All you can give back is your intention, that you receive from Him with love for Him, not loving what you receive, the pleasures you receive from Him. Like me loving fish, I love the pleasure I get from fish, I don't actually love the fish, right, I don't have a connection with them. But I love Him, and that's why I receive from Him. This means I overcome my initial fundamental desire, I limit it, I don't use it for my own pleasure even though I really want.

Look at the definition of the first restriction: Who detains his desire even though he truly longs for it, even though. Meaning, the desire doesn't disappear, it's the foundation, the matter of creation, we can't do anything about it. Only by the light, we can work with the desire more or less. If I want to work in order to bestow, to the extent that I want to work in order to bestow, the light becomes a means for me. I can work with it like with some device, like – I don't know, a screwdriver, a hammer, a key, doesn't matter, you understand. I work with the light as a means because using it, I change the essence of my action. So, first of all, I make restrictions over myself, meaning all my desires, I yearn to pleasure, but I stop myself from enjoying, that's one thing. Now there's another action that I don't yearn to enjoy directly, I rather acquire the quality of bestowal. So, my pleasure – and that's already a pleasure, it's not that I stop myself. You know, sometimes you can see this in people. Some people enjoy torturing themselves, some don't have a choice. The doctor forbade me from eating sweet, I have diabetes, I really want something sweet, but I stop myself, what can I do? But some people enjoy not doing something, and that could be somewhat similar to the quality of bestowal that we acquire after the restriction. The restriction means I stop myself, I don't touch, I keep myself. I want it so much and I keep myself from doing it. Now, beyond the restriction, I acquire the quality of bestowal. It's an additional thing to the restriction, that I receive pleasure in giving. That's something that doesn't exist for us. To us, to give is to someone we already love, in advance, and it's not giving. It's a part of me that I love, so I give to it. But here, I begin to acquire a quality which is simply pleasure of bestowal. And when I have this ability, then I begin to see, only then I begin to see the Creator as loving me. Before that, I don't understand Him, and I don't see that He loves me. The fact that we think that He loves us, it's something we now examine in our own egoistic vessels, it's not love. It's like how a child wants to take advantage of the parents. He loves them. He loves because they provide him with what he needs, that's not the kind of love, the kind of attitude that we're talking about.

(30:21) So, after a person acquires the quality of bestowal in reward and punishment, in bestowing in order to bestow, then he begins to realize that the Creator loves him. It's not according to how he does good things and pleasant things in his ego. It already goes on different tracks in bestowal. Meaning, he begins to feel his quality – well, there's a lack of expression here. Maybe it's similar to, like, in order to know how your parents love you, you also have to be a parent like them towards your children, there's no other way. So, after he acquires the quality of bestowal, he begins to reveal the love of the Creator to him, and then he begins to feel shame. We do not feel shame, even when we feel shame, sometimes when the light appears somewhat over the person and he feels shame, he feels a shame because he's a thief. But we're saying that he starts to feel shame opposite the love of the Creator. How can I ever reconcile this or equal this? And from that, he opens up his desires and begins to receive in order to bestow, then this ability becomes revealed. So, the process is truly gradual, where the phase four operates itself in resembling Bina and then Keter. But only in receiving in order to bestow: Receiving, and the desire, the desire doesn't disappear, otherwise, how will you receive? And to enjoy in the desire and with the intention that you cause Him pleasure. That this intention consists of all the relation and every action, that everything that exists in this action, that comes to Zivug, coupling of striking, receiving in order to bestow. And all of this happens in the Partzuf, in the created being, not outside. Where does he receive it? In his Guf from Peh to the Tabur. Where does he give it to the Creator? Where is this Creator that I send Him something? The Creator is what appears within, in the inner light from the Peh to the Tabur. That’s where the Creator and the created being exist there in Dvekut, in adhesion. So, everything happens in the Partzuf, in the soul.

Question (Petah Tikva Center): (33:38) You talked about this a lot, but can you please clarify the difference between the refinement of the Partzuf and the shattering of the vessels?

M. Laitman: The refinement of the Partzuf or purification of the Partzuf and the shattering of the vessels. The difference between them lies in reasons for the disappearing of the screen. In the refinement of the Partzuf, the screen is refined bit by bit through the clash, the Bitush, between the inner light and surrounding light. Where the surrounding light pressures the Partzuf, and says, you’ll receive until the Sof, the Sium. And the Partzuf holds the intention and says, I, I’ll move away from this status, and leaves this coupling, this connection that exists now, and says, I can’t face the surrounding light, this pressure. But incapable, it doesn’t mean it loses its status of wanting to work in order to bestow. Rather, he leaves it, leaves that state, honorably – let’s say. Let’s say there is a thousand dollars in front of me, I do not steal them, and on the contrary, I don’t get a penny out of it, and I even contribute, donate. All of a sudden, there is a million dollars in front of me, and I feel that I can’t not to receive. And not to not receive, and all the more so, not to bestow to others. So, what I have left here is just to move away, and that – let's say – is an example of the purification of the screen. Meaning, the Partzuf leaves the previous state and the light departs it, but under its control.

However, in the shattering of the vessel, there is a thousand dollars in front of me in order to bestow, and I gave them to the needy. Then there is a million dollars in front of me in order to bestow, I couldn’t stop myself, I stole it and I ran home. I can’t, every person has his boundary. That’s what we learn from spiritual actions: Until the end of the correction, there is always a boundary to what extent, to what point you are honest, and from what point on you will become a thief. That's it, that’s our nature, a desire to enjoy. Where the screen is inside the desire to enjoy, that indicates the level of the integrity of a person, to what extent. So, immediately, the light disappears from the Partzuf, the Partzuf that wants to steal it, because it violates the first restriction. And so, the Partzuf remains empty. So, in the first state, the purification is by the Bitush. In the second state, the purification is by the shattering. The screen disappears.

The Partzuf returns to zero but, in the first state, where he himself purified and went home, so, at least, it came to the next state. And he knows that opposite a million, one million, he can’t do anything. What he has in front of him; he can keep going with that. A thousand dollars, put it in front of me, look how much of a hero I am. And you put a thousand dollars in front of him, he has Rosh of Hitlapshut, let's say, in AB, which is four of Hitlapshut, and he can face that. What about the coarseness? The coarseness means the maximum desire you're working with. So not one million dollars. And then he continues that way. So, he receives the light only after measuring how much he's capable of. And each time the surrounding light indicates the boundaries; however, in the case of the shattering of the vessels, he can't continue, he's a thief. Now he has to go to trial, to the court, to prison. If all of that will teach him how to not steal in the future, rather use it for the benefit of society, for the benefit of others, then he'll be allowed to come out of prison. And gradually, bit by bit, he'll be allowed to strengthen and grow at least until the previous state, and then even more. But that is already a slow path of corrections, because he's a thief. He has to now undergo a correction, to become a normal person, and then beyond the norm. Meaning to bestow more and more. With this, we have to conclude, and we'll continue tomorrow with the Creator's help.

Song: (39:29)

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Lección Diaria22. März 2024(Mediodía)Parte 1 Baal HaSulam. Shamati, 32. Echar la suerte es un despertar desde Arriba

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Lección Diaria22. März 2024(Mediodía)
Parte 1 Baal HaSulam. Shamati, 32. Echar la suerte es un despertar desde Arriba

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