The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: August 19, 2025
Part 2: Recorded lesson - Aug 10, 2006
Baal HaSulam. Preface to the Wisdom of Kabbalah. #91
Reader: We are continuing to the second part of the lesson, we are studying the Preface to the Wisdom of Kabbalah. We’ve reached item 91. We will learn from the lesson with Rav from 2006.
M. Laitman: (00:05) We actually learned that the light builds the Kli in four stages, and only the last stage, called the fourth phase, is the created being, the creature. Since she feels the entire pleasure that comes from the Creator, and the influence of the Creator, and who He is, hence against that He has a complete desire towards the fourth phase to feel all the phenomena that come from the Creator, and when she feels this, she begins to understand that she is opposite to Him, and then against that comes the operation of the restriction in which the light departs according to the desire in phase four, in an act called the first restriction, this action took place from the action of the light, the appearance of the Creator, and the end of phase four, and then there is a desire in phase four to come through the screen into equivalence with the Creator. That is for her to receive in order to bestow, and this will truly be equal to pure bestow without any differentiation, just like the Creator bestows and He enjoys in order to bestow. By a person enjoying in order to bring contentment to the Creator, he is truly equal to the act of the light, and is in equivalence with the Creator. In all these actions we can see that the root phase is the Creator, that is bestowal, phase one is reception that was born from the act of bestowal of the Creator, hence it is completely under His control, and phase two was born out of, in phase one the Emanator was revealed, the giver, and from the giver being revealed the Kli wants to be like the giver. Bestow, phase two, is later called Bina. Phase two is actually for us, what we understand in the Kli as who the Creator is. What is Bina actually? Bina is the understanding of what the root is, because the nature of the root from the will to receive in phase one leads it, phase one, to phase two. Why Bina? Bina is a Sefira, it's a part of the created being, in the created being. It's the desire in the created being that understands what the Creator is. Because just like that, the Creator, who He is, what He is, we don't. We don't recognize or know. But in me, there needs to be some source, some quality, desire, in which I can grasp this concept of what it is to bestow. Who is this Creator, what is He doing, what is His nature? And the place that I understand, feel from, the impression from Him, called Boreh. The Creator, in me is called Bina. Hence this Bina in me is kind of like the representative of the Creator in me. And this quality operates within the created being. We could say that from the bestowal, the pleasure, phase one was created. And from the nature of the Creator being bestowing, phase two was created. And by that, seemingly the Creator finished Himself. He gave those two bestowals, both pleasure and the feeling of the giver of the pleasure. Like the host who brings us the nourishments on the table, but also stands at the other side of the table. By this, He completed His appearance before the created being. And then it starts with AB and SAG, that's in him. The Galgalta, the mind, the root, we don't take that into consideration because we have no perception of it, only later we can work in more advanced stages about that.
(04:32) In phase three, Bina performs her action, in which she wants to feel what it's like to bestow in order to receive. I'm sorry, to receive in order to bestow. And then phase three is called Zeir Anpin, because it doesn't have any action on its own, but Bina performs this action, prepares the operation, understands what it is to be the Creator on her behalf, from her desire to feel, to express what the Creator is. Then that is also called HaKadosh Baruch Hu, the Creator for us, the bestower towards Malchut, the Creator towards the created beings. It is seemingly what we can, within us, feel somewhat who the essence of the Creator is. In Bina, only the quality of bestowal is revealed, this quality, but in our vessels, in our essence, it's revealed to us in Zeir Anpin. That's why Zeir Anpin is called bestower. Later, of course, but here it all starts to kind of prepare and kind of get ready for this whole process. Other than that, everything is a result of the practice of it. And then this Malchut certainly is the Kli that was born that has the created being in it. In it, there is phase one, that's the desire that the Creator created, plus phase two, whereas Bina felt how much bestowal is an exalted thing, meaning in phase four there are the values towards the vessels of reception and towards the appreciation of them, meaning both quantity and quality here connect together to one power in phase two. And also phase three, where Bina, from carrying out this program, understands what it is to be like the Creator. And then also from all of these things, we attain the phase of the root, which bestows to all these discernments. And from that, he reaches phase four, which is certainly wanting to actively, cruelly, in the most emphasized way, to feel that it comes from her, that she wants to enjoy all these things. It turns out that the light from its pleasures, altogether we had phase one, which was born from pleasure. Yes? But phase four, relative to phase one, is what was born from greatness, the greatness of the Creator, from all the phases. And then it turns out that the gap here is very big, because the Creator directly created in us the desire to receive from what's in Phase one. And after the bestowal and after His greatness by His appearance as the bestower, the desire to receive took on its validity as Phase four. And from here onwards we can make many ramifications onwards that you can't reach correction if we correct ourselves only against the pleasures. We must correct ourselves against the greatness of the Creator. That is really where the whole matter is. That's why the difference between these pleasures is the difference that is clarified by the Klipa, because it's the Klipa that actually wants this additional pleasure that comes against the greatness of the Creator, not those pleasures that are in the will to receive. The Klipa wants to enjoy the usage of the Creator. And also the whole shattering is from that.
(09:08) That's what I wanted to say about this, is that besides this, Bina, SAG, is actually the phase which, from feeling the Emanator, develops all the next phases, phase three and four, and invites within them all the upcoming actions, and then the first restriction and the screen, and then the worlds, the shattering, and correction. All of that, phase two, the SAG, operates in creation. Because actually, at the end of Bina, in the bottom seven of Bina, ZAT of Bina, we have Bina which seemingly returns to become Hochma, in order to use the Hochma, the vessels of Hochma, in order to perform the act of bestowal.
Hence, the bottom seven of Bina, ZAT of Bina, well Bina is included for many parts, but we will divide it for the time being into three parts. The first part, which is as Hochma, the second part is GAR of Bina, and the third part is ZAT of Bina. Bina, within which there is the light of Hochma, yes, completely, GAR of Hochma, the light of GAR of Hochma, this has to be in Bina, otherwise she won't be able to develop the Hassadim.
GAR of Bina, the upper three of Bina, is the light of GAR of Hasadim, even though she has Hochma, she prefers the Hassadim, and is completely in bestowal, all in bestowal. And the bottom seven of Bina, ZAT of Bina, from being completely in bestowal, thinks, okay, so what can I bestow, and what can I bestow? This is as the head of Zeir Anpin, the Rosh of Zeir Anpin, and there she already plans the next actions, and therefore ZAT of Bina actually is the Rosh of Zeir Anpin. This is the Rosh of the corrections, the head of corrections, whereas all the actions that come to us in all the worlds are here, here we have the place in the bottom seven of Bina, in ZAT of Bina. The GAR of Bina, the upper three, is similar to Keter, and the action of the Keter, the planning of the Keter, is the ZAT of Bina.
What to do with the lower ones, how to create the lower one, correct the lower one, how to make the lower one the bestower, because GAR of Bina is the understanding in the created being from the vessels of what is the bestower, who is the Creator, what does He doing? And from this attainment, from grasping such things in our vessels, there's development. We understand that this is not like some kind of stages - root, one, three, four. But the whole desire to receive has like depth and understanding and perception and attainment and feeling and simply deeper and deeper where all these phases settle in and then there's this feeling of who the Creator is and how from attaining who this Creator is in GAR of Bina, then what I can do in order to be like Him. So the realization of ZAT of Bina is to be exactly like she attained in GAR of Bina, which is to be the bestower. But GAR of Bina are empty Hassadim, they're just Hassadim. I want to be the bestower, fully. How am I capable? Are you really bestowing if you want? No, you just want. How to bestow? Then Bina plans that she needs Malchut here, a very big Malchut, which stands like the Creator, that it will be in such a power, but only opposite to Him, meaning this Malchut needs to be as a Klipa. The Creator created this against that, the Creator against the Klipah, and then Bina will invert it in order to bestow and will be able with all that power to be in true bestowal like the Creator, in an action of bestowal and not just in feeling. Here she's like Keter, wants to bestow, meaning all the actions of ZAT of Bina plans and only later ZAT of Bina executes everything.
(14:37) We don't have besides that anything else. Later we learned about those actions that take place in Ima of Atzilut, towards the ZON, where Ima performs the matter of the Partzufim of Tzelem, NHY of Ima spread into ZON, Ima organizes upon the ZON a special guard like chicks, yes, and she nests them and circumvents them and wraps them with her screens and her protection, meaning ZAT of Bina does everything called Ima, or Mother, and Bina herself is not called Ima, but the part in her that was born for the correction of the lower one, the part that performs the correction towards the lower one, is called ZAT of Bina.
What else do I want to say? And now here we are actually in the “Preface to the Wisdom of Kabbalah”, in a state where already we saw how Bina does this with her action with NHY of Malchut, where we talk about the emergence of Bina, where we had phase root, or Keter, and then phase One, Hochma , and Phase Two, yes, or Bina, or SAG, then we saw this action, the moment SAG begins to truly be SAG, meaning the development of Taamim [the tastes] of SAG, just like we here, we drew it that Bina is as Hochma, GAR of Hochma, there we have this part in the Taamim, in the flavors of SAG, from the development from above down.
But when the Nakudot of SAG, the points of SAG, which is pure Bina, and she wants to begin her correction and her care for the connection with Malchut, then all these lights descend below the Tabur. What do you mean descend? How can they descend? Bina here, in the Rosh of SAG, in the Partzufim of Nekudot, she does a calculation here. How can I, because I am Bina, I can participate with Malchut, which is here? What is Malchut? Here we have Keter, and Hochma, and Bina, and here below we have ZON, Zeir Anpin and Malchut. So Bina, just like in the four phases of direct light, is thinking, how can I work with Zeir Anpin and Malchut? And this is exactly the Rosh of Zeir Anpin. This is where it starts working, in ZAT of Bina, the bottom seven of Bina. She starts to think, how can I work with this? I can join this ZON to me, these desires or not, because I gave birth to them, I can now join them in order to begin to correct them, to fill them somewhat, bring them closer to correction, and then Bina thinks what to do. The truth, she doesn't think what to do. We're talking about operations that in the four phases of direct light, in the restriction, and in the screen following, it turns out that it has to be performed this way, and there's no other possibility.
There's no problem from the upper one that is kind of going and constantly calculating, oh, where and what will I have? Because actually, in these operations from above down, we talk about the upper one operating, planning things, and then they're being performed in a lower degree. It's like we are playing with children, where we already know a few steps ahead, and what we will do so that he will play with us this way or that way. And they'll have embraced me from ahead and from behind.
And it's also happening here for us. ZAT of Bina knows in its complete scrutiny what needs to happen here until the end of correction. There is no other action that is sudden here, even the shattering and in the worlds or the souls, there's no such thing.
(19:24) So, the Rosh of ZA, of ZA, which is ZAT of Bina, is now planning actions in the Peh of Rosh of SAG, in the emergence of the Partzufim of Nekudot of SAG. And actually, these Partzufim come of Nekudot of SAG in place of all these Partzufim. We just draw one Partzuf. Certainly, this Partzuf if it comes below, meaning in it already, Bina and Malchut are connected together, then we can divide this Partzuf to ten Sefirot, because it has a role of its own. And anything that has a role of its own is distinguished or differentiated as itself as something different. We always distinguish ten Sefirot: Keter, Hochma, Bina, Netzah, Hod, Yesod, Chesed, Gevura, Tifferet, Malchut.
We also have where we divide the vessels of reception and bestowal ready, and the restriction that is revealed later in Bina, where Bina begins to be impressed by Malchut, with her bottom seven, how to correct Malchut, she receives an additional deficiency from Malchut. And it's still negative, seemingly negative. Bina feels that she needs to transfer forces to Malchut. That she needs to give Malchut first screens. And that is included in her deficiency, which is called in us the second restriction. The second restriction is not in Bina. Bina does not need to be restricted. The second restriction is that place in Bina that is included in order to correct Malchut. Are there those forces in Bina? Actually, yes. Bina needs to give Malchut everything.
And there's never a shattering in Bina. How is there no shattering? We talk about in the world of Nekudim, there was the shattering. And the world of Nekudim is ZA of Bina.
If we talk about Yud, Hay, Vav, Hat in the HaVaYaH of SAG, so in Vav, we have here Aleph, the filling of Aleph, which talks of the shattering. So, there was a shattering in SAG. Bina is incorporated in this shattering as a system in order to know how to correct the souls.
It's not that she herself shatters. We need to understand that. Rather, ZAT of Bina, her externality through her Se'arot, her hair, those worlds of ABYA, in them we have corrections. But it's not that it's in SAG itself. So, why are we talking about Vav of SAG? Because all of those worlds are incorporated there.
Reader: Dear friends, we'll now go to a live lesson with Rav, and we'll sing a song.
Song: (22:51)