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

Daily Morning Lesson: August 27, 2025

Part 2: Recorded lesson – Aug 16, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #10

Reader: On the next part of our lesson, we'll study Preface to the Wisdom of Kabbalah, Item 103, a lesson from the 16th of August 2006

Reading: (00:12) Baal HaSulam. Preface to the Wisdom of Kabbalah #103.

And here in Partzuf Nekudim, it was done in precisely the same manner. Here, too, two Partzufim emerge Galgalta ve Eynaim—AB and SAG—one below the other. And in each of them there are Taamim, Nekudot, Tagin, and Otiot.

The only difference is that the refinement of the screen was not done here because of the clash of surrounding light and inner light, but due to the force of judgment of the ending Malchut, incorporated in those vessels, as written in Item 90. For this reason, the empty vessels did not remain in the Partzuf after the departure of the lights, as in the three Partzufim Galgalta, AB, SAG of AK, but broke and died and fell to BYA. 

M. Laitman: (01:13) What’s the new thing here? That Galgalta makes a Zivug de Haka’a, AB and SAG – or MA and BON – and makes this calculation and receives the Teamim, has received what it could. And what it couldn't, it remains empty, this place remains empty. But not exactly empty because there is the Hassadim that rejects the lights of Hochma from the vessels of reception that are here down below at the end of the Partzuf; and therefore, there is the light of Hassadim here. And opposite the light of Hassadim, these empty Kelim, there is the excessive light called, Ohr Makif, and there is the Bitush of Ohr Makif with the Ohr Pnimi. And the truth is that between the lights there can't be a Bitush. But the inner light is the impression of the Kli from bestowing and giving pleasure to the Creator, and uniting with Him, and being as one. 

Then comes the surrounding light and says, you see what can be achieved by the Zivug de Haka’a, and what about the rest? And then there is a collision between them – this kind of delta – one opposite the other, and then, as a result, the Kli leaves, departs from its state that it has attained because it sees that from here on, there is no further advancement toward the purpose of becoming like the Creator. And it can't anymore because this was the decision in and Ein So after Tzimtzum Aleph, and there is not only some of, or a bit of, in spirituality, there needs to be complete compatibility. Same thing happens with AB and same thing happens with SAG. That always comes the Ohr Pnimi into the Partzuf, and Ohr Makif outside of the Partzuf, and they beat each other. 

Now, this is what happens at the Nikvey Eynaim, they received a part down to the Parsa, which is called, Keter, AVI, and ZON. And they have received a part of it, where are their surrounding lights? Is the same surrounding lights like here if there was a Zivug? Was there a Zivug de Haka’a here, no. Here we have a completely different relationship between lights and vessels, why? There are vessels here, the vessels of Malchut; they're Galgalta ve Eynaim, and the SAG – or the Rosh of SAG – makes a Zivug in the Searot, in the Searot; meaning, something additional to the Rosh of SAG. It's like a mom makes this small little game with her little daughter. So, it's not the entire degree but according to the lower, and as much as is possible to add to the fulfillment of Malchut, which are the great big vessels of Malchut, these are really endless Kelim. A bit is added to them, and they didn't make a Zivug in order to continue all the light of the Malchut, and then received only a part, like it was in Galgalta. Therefore, there is no great big light here that needs to fulfill the entire Malchut, and only a part is taken. And the rest applies pressure, except me too. No, there's no such tension in the Kelim, it's not felt. And therefore, in this state, as if there's nothing, it's like a static state. There's nothing on part of the light of the upper that awakens the Kelim and says, go on.

(05:46) What do you have? When there is a Zivug on Bet Aleph in Tzimtzum Bet, there is also the Dalet Gimel. Dalet Gimel are the Reshimot of the Malchut that does want to extend the lights. But also here, when you extend the lights, according to the Dalet Gimel, the Masach comes down to the Peh. There is a Zivug de Haka’a continuing to fulfill these Kelim with Gadlut; that we have in Keter, and in Abba and Ima, and in ZON. Here we have lights.

We need to understand that there is no Zivug of Abba and Ima, here, in this Rosh of Abba and Ima, like in Galgalta, like in AB, like in SAG, no. The upper light, no; SAG makes the Zivug here, and draws down the already prepared light. And Abba and Ima, from this prepared made light, they'll pass it down, they'll pass it down, no problem. But according to the request of the ZON. The ZON need to ask and then Abba and Ima will open themselves up, and communicate this request. Here, there needs to be MAN, and then this light will come here, to this place. It's like opening a faucet, or with a radio, it doesn't matter. 

But there's no collision between the lights here, between what you have and what you want. But it comes from the Rosh of SAG, and therefore, the purification here, were it not for the shattering, there would have been no need for the Izdakchut, there would have been the end of correction. Everything would have remained in the Kelim, vessels but because, in all of these vessels, from the Peh, here we have the ZAT, and Ima; and this is the GAR of Abba and Ima. But because, here, below the Peh of Abba and Ima was revealed the intention in order to receive, then this intention made the lights depart. Not the Bitush Pnimi and Makif, that here he sees that he can't continue, so okay, I can't reach the end of correction. But here the light departs as you extend the light of Gadlut by the change in intention. Because when there is the intention in order to receive, and the intention in order to receive is against Tzimtzum Aleph, and therefore, the light departs. That's what he wants to say. 

That's a completely different reason for the departure of the light because the vessels, they breached the restriction, prohibition of Tzimtzum Aleph of the first restriction. It's not about how will I receive more and reach Kedusha, above these, to the previous Partzufim above the Tabur, no here they breached the Tzimtzum Aleph. It's not in order to add sanctity, etc., etc., in order to reach adhesion. They went in a completely different direction, and the light departed, like it was before the Tzimtzum Aleph, before it revealed itself as the receiver. Here, too, it departed for the same reason.

Reading: (10:23) 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 emerge 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]. 

M. Laitman: (10:47) Meaning, Abba and Ima made a Zivug – coupling, face-to-face – on Aviut Dalet, the biggest possible Aviut that exists between them. And the Zivug de Haka’a between them is on the light that comes from above. It's not the upper light of Ein Sof, it is what SAG dedicates to them in the coupling on his Peh, at his Peh. And therefore, all of these Partzufim, these are clothings, exterior clothings in relation to the SAG that determines what exists in them. So, Abba and Ima are here in a Zivug, face-to-face; and from the Zivug, they give ZON light. This light passes the Galgalta ve Eynaim of ZON and through the Parsa passes to the AHP of ZON. And as a result of starting to cross the Parsa, starts discovering, wait my intention emerged from in order to bestow to in order to receive. I've entered desires in which all of a sudden I feel that I'm receiving pleasure and I can't stop myself from enjoying them. This is what he feels as he crosses, as he breaches the boundary of the Parsa.

And I don't want to start telling you here where exactly does he feel, and how is it exactly revealed to him, and understanding. And then feeling and then self-criticism or scrutiny – and there are many processes here. But that he discloses it and reaches this understanding, and it's something that collides in him with the principle that is related to the upper. The question is: Does the light depart by itself or does he expel it? The light departs itself, he, himself, would have received in order to receive and couldn't have been able to part from it. But once he feels that he receives in order to receive and cannot part from it, then at that moment, the light departs from him. Because on parts of the light, he doesn't mind, it doesn't mind what form is the created being in. But once the created being reaches an understanding that he is in receiving in order to receive in relation to the Creator. The understanding in itself, or the understanding itself opposite to the Creator, that on the one hand, he feels that the Creator is the Bestower and I'm the receiver, then in that he also feels that the light doesn't exist in him. Let's put it differently: Even now, we're at the end of correction, the lights fulfill the vessels. The vessels are full of light but how do we discover this situation, this state? We discover it gradually by wanting to see, to feel these vessels in the measure to which we wish to as if be in holiness, in order to bestow. We reveal our true state, that we are in the Klipa, in the shell; and according to the difference that we feel between the Klipa and Kedusha, between the shell and the holiness, the created being and the Creator. It's between the darkness and light; we feel that the light doesn't exist in us. That there's darkness, that there's the light that fulfills the created being in mutual love with the Creator. And we're not there, we don't feel it, we discover a state, and it's opposite, as the light excels the darkness – as the advantage of the light from the darkness, there's no other way to reveal it. And this is what's being revealed here, and once he crosses the Parsa, meaning once he all of a sudden has this revelation that I'm in order to receive. Immediately it's revealed to him that the Creator is the Bestower, I'm the receiver, and we're opposite to each other. In that measure, he feels that the light departs, otherwise, he doesn't. The delta, the discernment, the difference that he just discovered between him and the Creator gives him the feeling of the light. And then due to that, there's the departure of the light, that's what Baal HaSulam explains here. Not because of the Bitush of Panim and Makif but due to the revelation of the gap, difference between him and the Emanator. Continue.

Reading: (16:06) Baal HaSulam. Preface to the Wisdom of Kabbalah #104.

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.

M. Laitman: (16:44) Again, and it's included in the entire ZAT of Nekudim, meaning the ZON of Nekudim and Galgalta Eynaim and AHP that stand above and below the Parsa. That expanded back to their place in the pair of AVI after raising MAN from them to AVI. Why is it called Melech Ha Daat? Because AVI that coupled as Hochma and Bina – Hochma and Bina that coupled on the MAN of the lower that ascended, as I've mentioned here about the MAN of the lower – the MAN that AVI positioned in a kind of a connection coupling between them is called, Daat. 

Therefore, the entire expansion from AVI that have connected and brought the light downwards is called, Melech Ha Daat; and afterwards, it's not Ha Daat, it's Daat, too. Afterwards, it's also a kind of connection between AVI that in general is called, Daat. But in order to differentiate between the greatest degree and the rest of the degrees, we give them different names, only because of that. But of course, always the coupling between AVI in the common qualities between them, and the participation of Abba in the light of Hassadim and Ima in order to give to the ZON. That's what it's called, it's called Daat, and it's also called the Moach of Daat, the Moach of Daat. Meaning Moach is the Rosh, all this is called, Moach of Daat, and according also in the expansion from above down to the Guf, it is called by this name, Melech Ha Daat. And it is the first Melech, King of the Nekudim, the first expansion, the first King – Melech, King, from the word Malchut. The expansion of the true Malchut in her true Kelim of AVI, because she thought that she can receive in order to bestow from the entire Malchut of Ein Sof and everything; and therefore, it's called, Melech.

Reading: (19:33) Baal HaSulam. Preface to the Wisdom of Kabbalah #10

It is known that all the quantity and quality in the ten Sefirot of the Rosh appear in the expansion from above downward to the Guf, as well. Hence, as in the lights of the Rosh, the coupling Malchut returned and descended from the place of Nikvey Eynaim to the Peh. Then, Galgalta ve Eynaim [Galgalta Eynaim] and Nikvey Eynaim, which are the anterior vessels, reunited with their posterior vessels, their AHP, and the lights expanded in them. Similarly, as they expanded from above downward to the Guf, the lights were drawn to their posterior vessels, too, which are the TNHYM in BYA, below the Parsa of Atzilut.

Malchut in the Parsa of Atzilut is mixed in those vessels; as soon as the lights of Melech ha Daat met this force, they all departed the vessels and ascended to their root. All the vessels of Melech ha Daat broke face and back, died, and fell to BYA, since the departure of the lights from the vessels is like the departure of vitality from the corporeal body, called “death.” At that time, the screen was refined from the coarseness of phase four, since these vessels have already broken and died, and only coarseness of phase three remained in it. 

M. Laitman: So, all these vessels – both Panim and Achor – there is a shattering and a descent in them. And the light departed with the shattering and fall of the vessels; and the light departed upwards to its source. The light rose to its source, and then the first kingdom of Nekudim ended, broke, shattered.

Question (Petah Tikva Center): (22:17) How does this work in relation to the law of equivalence of form?

M. Laitman: We, in the unfolding from above downwards, we reveal the details of the law of equivalence of form because other than that, there is nothing. The light that emerged to its revelation opposite the point of existence from absence. It holds that point in balance opposite itself, with its force, with its control. And that essentially is the whole right of the created being to exist in general. And so, we say that in all of reality, there is this law of balance and everyone exists as in the final correction. And there is actually nothing opposite to it except for what the person reveals according to his ability to bear and correct the state. But he reveals how much he is not in it in his consciousness. But the balance exists, it all exists, the world continues as it is, nothing is changing – I, the Lord, do not change. But towards the person who attains, there are changes, in that as much as he can bear the separation from the Creator, it appears that in his desire, he adhered to the complete state that exists by the Creator's force. That complete state, so that it also exists in the created being's desire, by the one who clothes and the garment. 

Let's move on to the next part of the lesson and first, song.

Song: (24:28)