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

Daily Morning Lesson: August 30, 2025

Part 2: Recorded lesson - Aug 22, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #108

Reader: We should read items 108 and 109 from the “Preface to the Wisdom of Kabbalah,” Baal HaSulam. Again, the writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” item 108.

Reading: (00:24) Baal HaSulam. Preface to the Wisdom of Kabbalah. #108

108) This completed the descent of all the posteriors of AVI, which are the AHP, since with the breaking of the Melech of Daat, only the AHP that belong to the level of Keter were revoked in AVI. With the breaking of the Melech of Hesed, only the AHP that belong to the level of Hochma were revoked in AVI; with the breaking of the Melech of Gevura, the AHP that belong to the level of Bina were revoked; and with the departure of the upper third of Tifferet, the AHP of the level of ZA were revoked.

It follows that all the Gadlut of AVI was revoked and only GE of Katnut remained in them, and only the coarseness of the root remained in the screen. Afterward, the screen of the Guf was refined from all its coarseness and equalized with the screen of the Rosh. At that time, it was included in the coupling by striking of the Rosh, and the records in it were renewed, except for the last phase (see Item 41). By this renewal, a new level emerged on it, called YESHSUT.

Reader: Item 109

Reading: (02:08) Baal HaSulam. Preface to the Wisdom of Kabbalah #109 .

109) Since the last phase was lost, only phase three was left in it, on which ten Sefirot at the level of Hochma emerged. And when its coarseness of the Guf was recognized, it departed from the Rosh of AVI, descended, and clothed the place of Chazeh of the Guf of Nekudim (see Item 55), and elicited the ten Sefirot of the Rosh from the Chazeh upward. This Rosh is called YESHSUT, and it produced its Guf from the Chazeh down in the two thirds of Tifferet through the end of Tifferet. This is the fourth Melech of Nekudim, and it, too, extended to BYA, broke, and died. Thus, the coarseness of phase three has been refined in Rosh and Guf. Its posterior vessels of the Rosh fell to the degree below it, in the place of their Guf.

Subsequently, the coupling was made on the coarseness of phase two, which remained in it, and the level of Bina emerged on it. Its Guf, from above downward, expanded in the two vessels Netzah and Hod, which are both one Melech—the fifth Melech of Nekudim. And they, too, extended to BYA, broke, and died. Thus, the coarseness of phase two has been refined in Rosh and Guf, and the posterior vessels of the level fell to the degree below it: the Guf.

Then the coupling was made on the coarseness of phase one that remained in it and the level of ZA emerged on it. Its Guf, from above downward, expanded in the vessel of Yesod, and this is the sixth Melech of Nekudim. It, too, extended into BYA, broke, and died. Thus, the coarseness of phase one has been refined in Rosh and Guf, as well, and the posterior vessels in the Rosh fell to the degree below them, to the Guf.

Then there was the coupling on the coarseness of the root phase that remained in the screen, and the level of Malchut emerged on it. Its from above downward extended into the vessel of Malchut, and this is the seventh Melech of Nekudim. It, too, extended into BYA, broke, and died. Thus, the coarseness of the root was refined in Rosh and Guf, as well, and the posterior of the Rosh fell to the degree below it, in the Guf. Now all the posterior vessels of YESHSUT have been canceled, as well as the breaking of the vessels of all the ZAT of Nekudim, called “the seven Melachim [kings].”

Question (Petah Tikva Center): (05:58) The couplings were over AVI and YESHSUT, and the shattering was in ZON?

M. Laitman: AVI and YESHSUT are Rosh, ZON is Guf. So how can it be otherwise? Certainly the Guf was broken, the Rosh decides the body is broken, but it's not that the Rosh decides to break, God forbid, rather the Rosh couldn't take into account all the data that happens in the Guf, because in building the Guf, SAG participated in his part of Rosh and in his part of Se'arot. That here above there's a special Partzuf called ZAT of SAG, or the upper YESHSUT, not this YESHSUT, but that one, ZAT of Bina. And SAG with YESHSUT, together they participate so as to build the world of Nekudim, in Katnut and in Gatlut, and this Rosh of AVI that is found here is very limited. They don't know about the whole association between Bina and Malchut. They have an understanding of the association of Bina and Malchut only from what happened in Rosh of SAG, and in Rosh of SAG, the association of Bina and Malchut was made with a restricted Malchut, that her desires were never revealed. But in AVI of Nekudim, there was no such understanding that those desires are restricted, and what's in them is not revealed. So they're doing what they're able to do with full integrity and complete adhesion, but while concealing the true desires that are about to be revealed, and that concealment happens by YESHSUT. Because YESHSUT, these Se'arot, hairs here, they cover the true desire. And so it turns out that on the one hand there's the right calculation, in AVI, based on what is revealed to them, but on the other hand not everything is revealed to them, and then the shattering happens. Why? There are a few ways to explain this, but because SAG itself doesn't feel the difference between itself and Galgalta, this Malchut cannot be made to be understood by the Bina. When Malchut is shattered and it absorbs all the qualities of Bina, then the part within Malchut that cannot incorporate with Bina will become revealed. This is called the stony heart, and due to the shattering it will then come out into the world, it will become revealed. But before that, in Bina and Rosh of SAG and YESHSUT, you could say they know it needs to happen, but I can't say that, it's just that this deficiency was never revealed before, so they don't know what will come about from the clash of the Reshimot 4/3 and the Reshimot of Bina.

Student: The question then is, why does it say that ZON were shattered, if they're just an outcome of what AVI do? Why are they shattered?

M. Laitman: (10:15) If AVI cannot provide ZON with screens so that the will to receive, so that the pleasures will be felt in the will to receive only as pleasures of love, of giving, then a different sense of pleasure in the will to receive is called a shattering. I am ready and I make calculations to feel pleasures in fulfilling someone, and suddenly I discover that I myself enjoy, and I feel that after I enjoy, as a result of me enjoying, AVI who made the coupling of striking, they did the coupling of striking without such a calculation of shattering ZON. But when the vessels of ZON began to receive light, they began to reveal a greater desire than what Abba and Ima expected. And then it became revealed. They weren't able to take into account the additional desire that's in ZON, that will be revealed only during the reception of the upper light in the final correction. The stony heart is not taken into account in AVI because it was never revealed. It was restricted in the first restriction in the world of En Sof and it was never revealed. And now AVI cannot make that, they make a coupling of striking, but they can't take the stony heart into account. And so then the stony heart opens up and also begins to receive light with all the other desires, and because the stony heart is included in each and every, in the Sium of each and every desire, so they all shatter. And you can't pre-conceive it, you can't, you can't know.

So AVI essentially were canceled from the calculation. They can't make a calculation because you were, you made a mistake. Now, the Rosh, because it's the Rosh, it cannot shatter. So it was as if, okay, but what about the Guf?

The Guf was shattered due to the revelation of the stony heart, but thanks to the revelation of the stony heart, now there's a connection becoming revealed between all kinds of desires that other than stony heart, they can be corrected because they didn't know how to correct them before but now they do through free choice. Meaning if there was no stony heart, there would be no shattering. Because they shattered, the stony heart became revealed in each and every desire, in each and every connection.

The desires in order to receive became revealed in all the vessels, all the rest of the vessels where there was a screen, and now there isn't one. The incorporation of Galgalta Eynaim in AHP of ascent from below upwards and above downwards, however you want it, besides the stony heart, it was covered by screens, but by SAG making the calculation and the coupling of striking. Now because of the stony heart, as the connection between AHP and Galgalta Eynaim was shattered, then the lower one needs to correct both Galgalta Eynaim and AHP of ascent. The lower one needs to correct that, and beforehand that was not required. So, the stony heart you don't need to correct, you can't, but by the stony heart, the connection between Bina and Malchut, in the other pieces was shattered, and that created free choice, at the connection between Bina and Malchut.

You were now given an opportunity to connect to the Creator with what you are permitted, and in that, you can realize yourself. And the stony heart is not in your account, because it's the point of existence from absence that the Creator created, it's like before you, it precedes you, it's not your nature, it's something that doesn't connect with the Bina. It's not even the evil inclination, this stony heart. The evil inclination is called bestowing in order to receive, but the stony heart is that I just can’t not receive in order to receive, in that it's not even considered evil inclination, it's just, there's no evil inclination in it that you reveal as evil, from the seemingly bad use that you can make of it. But this point is incapable of anything, and therefore it cannot lure the person, you understand?

It's not that I am holy, take me also to holiness, to the coupling of striking, it sits so clearly as a Amalek, let's say, as evil, that it's just no calculation to do with it, just to kill it, which would put it to death, meaning to put it out of action, out of use. So the calculation is not about the stony heart, the calculation is about the possible connections between Bina and Malchut, and now it became revealed how opposite they are, Galgalta Eynaim in the shattering and AHP of ascent in shattering. Meaning it's an incorporation of AHP in Galgalta Aynaim and Galgalta Eynaim in AHP, and the incision point between them called middle third of Tifferet, Klipat Noga, the shell of Noga, and that helps us in our self to build our soul. So it's not those desires themselves, rather screens on top of these desires that we attain. So, it turns out that the structure a person attains, that structure is a completely, totally not built from anything the Creator prepared, it is built from the longing that I discover on top of this data. And that's the new vessel, that's the soul, that's the new man that is equal to the Creator and is independent. So we have to see here that all of these concealments build within us the true concealment for choice.

Reading: (18:22) Baal HaSulam. Preface to the Wisdom of Kabbalah #110.

‎110) Thus we have explained the Taamim and Nekudot that emerged in the two ‎Partzufim AVI and YESHSUT of Nekudim, called AB SAG. In AVI, four levels ‎emerged one below the other. These are the level of Keter, called “looking of the ‎Eynaim of AVI,” the level of Hochma, called the Guf of Aba, and the level of Bina, ‎called the Guf of Ima, and the level of ZA is called Yesodot [plural of Yesod] of AVI. ‎Four bodies expanded from it: Melech [king] of Daat; Melech of Hesed; Melech of ‎Gevura; and the Melech of the upper third of Tifferet, through the Chazeh.‎

These four Gufim [plural of Guf] broke in both anterior and posterior. But with respect to their Roshim [plural of Rosh], that is, the four levels in AVI, all their anterior vessels remained in the levels, that is, the GE and Nikvey Eynaim of each level, which were in them since the Katnut of Nekudim. Only the posterior vessels in each degree, which joined them during the Gadlut, were revoked once more by the breaking, fell to the degree below them, and remained as they were prior to the emergence of Gadlut of Nekudim, as written in Items 76-77.

Reading: (20:09) Baal HaSulam. Preface to the Wisdom of Kabbalah #111 .

111) The emergence of the four levels, one below the other, in Partzuf YESHSUT was in precisely the same manner. The first level is the level of Hochma, called “looking of the Eynaim of YESHSUT at one another,” as well as the level of Bina, the level of ZA, and the level of Malchut, from which four Gufim expanded, which are the Melech of the two lower thirds of Tifferet, the Melech of Netzah and Hod, the Melech of Yesod, and Malchut.

Their four Gufim broke in both anterior and posterior. But in the Roshim, that is, in the four levels of YESHSUT, the anterior vessels in them remained, and only their posterior was revoked by the breaking, and fell to the degree below them. After the revoking of the two Partzufim AVI and YESHSUT, the level of MA of Nekudim emerged. And since only corrections of vessels expanded from her to the Guf, I will not elaborate on it, and it has already been explained in The Study of the Ten Sefirot, Part 7, Item 70.

The World of Correction and the New MA that Emerged from the Metzach of AK

M. Laitman: This is called Rosh of Daat.

Question (Petah Tikva Center): (21:31) What are these levels?

M. Laitman: Levels are what's attained in the reflected light in the Rosh, the level of Keter, Hochma, Bina. What's attained in the Rosh? How much of the reflected light comes to the Rosh. The Guf is just an expansion, the Guf is a result, of course, for the next action, the next Partzuf, that determines what's in the Guf, because the Guf of the upper one is like light with respect to the Guf of the lower one. But the level is always determined only by the reflected light in the Rosh that rises from the Peh upwards, Zivug, a coupling of striking. To what level this reflected light rises, that's determined according to the size of the Partzuf, the size of attainment.

Question (Petah Tikva Center): (22:32) Why in the level of AVI he writes that they emerged from Keter through Zair Apin, while YESHSUT emerged from Hochma down to Malchut.

M. Laitman: The level of Hochma, Bina, Zier Anpin, Malchut, and there it says Keter, Hochma, Bina, Zier Anpin, it doesn't matter. Again, it's because AVI is 4/3 and not 4/4 like Galgalta. We need to understand that SAG is the essence of AB, it works with the light of Hochma that appears in Hochma, and the light of Keter. In Keter, how to put it, all the light that comes to the lower ones is light of Hochma. And Keter itself is the example of giving, of the Creator. It's His representation that what I have in my Keter, what I attain there, I understand as the Creator.

Question (Petah Tikva Center): (23:35) What are these kings exactly? Vessels, vessels with a screen?

M. Laitman: These Melachim are the Guf, Gufim, the will to receive, that the light expands in them, and it needs to expand and reveal in that will to receive the level of adhesion, of love, of pleasure that I enjoy because that's how I bring joy to the Creator, and the Creator enjoys and reveals in my Guf how He enjoys me. That's where we meet, in me. It's all revealed inside the person, inside his vessels. There's nothing outside the person. It's an imaginary world, what you think that exists outside. There's nothing outside. Everything exists inside. This is a Partzuf. Even what we have right now, you can also call a Partzuf. There's a kind of a coupling of striking by the senses, but it's not a coupling of striking through equivalence of form. It's just coupling of striking in the sense of what I can receive and enjoy in my feelings, but it's the same principle, same thing. So what expands in the Partzuf, of all these Melachim, they are expansions from above downwards. But the expansion of the light in the vessels shatters the vessels, meaning reveals in the vessel that it lacks the screen.

Student: After the kings shatter is that a vessel that doesn't have a screen, can you say that?

M. Laitman: Melachim are vessels without screens, with will to receive in order to receive, no screen. But the will to receive in order to receive meaning they know what they want to receive because the light entered them even though it was forbidden, and then that became forbidden yet intends to it, intended to… didn't exist before.

Student: Why did they fall to BYA and not below BYA actually? They should have fallen under BYA.

M. Laitman: Why did they fall below the Parsa and they are between the Parsa and the Sium and not below the Sium? Because they wish to enjoy the Creator, the light. They wish to enjoy bestowing. I'm willing to do whatever you tell me, just give me pleasure, You understand? And that's called Klipa, shell for us. However, I just want to enjoy it That's like a baby who's coming and grasping something, it’s not called shell or ego or not at all called evil inclination. Ego, evil inclination, that's only with respect to the Creator. Only with respect to the Creator that I wish to enjoy from Him. I want to take advantage of Him for myself. That's Klipa, and so Klipa is against the Kedusha. It exists above in the worlds of BYA. There's BYA of Kdusha against our opposite BYA of Klipa. In BYA of Kedusha I want to bestow. In BYA of Klipa I want to bestow so as to receive pleasure. That's the whole difference, but both wish to bestow, are willing to bestow, both. The question is will I get benefit from it or do I give up the benefit, and that's the problem. That here a person needs to make the decision. And so the middle third of Tifferet is a very, very subtle and dangerous place where a person decides am I here or here, here or there. Because in both sides he seems to have an action of bestowal. Above Galgalta Eynaim he’s all bestowing. Below the AHP he’s willing to bestow. The question is just for myself or not, and that's the scrutiny of the shell of Noga.

Reader: We will now study together with the friends and before that a song.

Song: (27:47)

Cabalá Media

Cabalá Media

Área personalIniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria١٩ أغسطس ٢٠١٠Weekly Parshah "Ki Tetze", The Book of Zohar, selected excerpts

Weekly Parshah "Ki Tetze", The Book of Zohar, selected excerpts

Weekly Parshah "Ki Tetze", The Book of Zohar, selected excerpts

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

Área personal
Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria١٩ أغسطس ٢٠١٠
Weekly Parshah "Ki Tetze", The Book of Zohar, selected excerpts

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