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

Daily Morning Lesson: August 21, 2025

Part 2: Recorded lesson - Aug 10, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #92

Reader: Item 92 in Preface to the Wisdom of Kabbalah.

Reading: (00:08) Baal HaSulam. Preface to the Wisdom of Kabbalah #92.

The Matter of Raising MAN of ZAT of Nekudim to AVI and the Explanation of the Sefira Daat

‎92) It has already been explained that due to the ascent of the bottom Hey to Nikvey ‎Eynaim, which occurred in the second restriction, when the Katnut of the ten Sefirot of ‎Nekudim emerged, each degree divided into two halves: Galgalta and Eynaim remained ‎in the degree, for which they are called anterior vessels, and Ozen, Hotem, Peh, which ‎fell from the degree to the one below it, are therefore called posterior vessels, as it is ‎written in Item 76.‎

Thus, each degree is now twofold, made of internality and externality, since the posterior vessels of the upper degree fell to the internality of its own anterior vessels. The fallen AHP of Keter of Nekudim are clothed inside Galgalta and Eynaim of AVI, and the fallen AHP of AVI are clothed inside Galgalta and Eynaim of ZAT of Nekudim.

M. Laitman: We learned that Nekudot of SAG connected with NHY of Galgalta, and as a result, there was a restriction in Nekudot of SAG, meaning they felt the influence of the fourth degree of coarseness on them, Dalet of Aviut, and were restricted, Bina was restricted. Meaning, she feels that she is now with the lack of Malchut. Where is the restriction? The restriction should be up to Bina, but it isn't up to Bina, but up to the Bina of Guf, which is called Tiferet. And there exactly is the cut between the vessels of bestowal, which are HBD, the vessels of bestowal themselves, the incorporation of HBD and ZON, this is called HGT. So, these are vessels of bestowal, Galgalta, HBD, which is Eynaim and HBD, and the vessels of bestowal, or reception rather, which are called AHP, Ozen, Hotem Peh. Ears, nose, mouth - Ozen, Hotem Peh. So, there's this cut. The vessels of AHP must not be used, there's no screen, you can only use the vessels of GE. And what does this cause later in the world of Nekudim? The Masach in Nikvei Eynaim of Rosh of SAG, from that screen, the Partzuf of Katnut, smallness, of the world of Nekudim emerges, which is then entirely, it's in this manner: Keter, AVI and ZON. Keter, Galgalta Eynaim and AHP. Within that, Galgalta Eynaim, excuse me, AVI, and this is their AHP. And on them clothes Galgalta Eynaim of ZON, and AHP of ZON is below, below the Parsa. Not in use. So we'll make it like this. AHP of ZON not in use, as though it's not there. So, the Partzuf ends with the Parsa. And that is Katnut, the smallness of the Partzuf of the world of Nekudim. This is one Partzuf, and it is called Olam, a world after its future. As in Gadlut it becomes a series of Partzufim, which are, in essence, the world.

Question (Petah Tikva Center): (04:42) Now, following the second restriction, we see for the first time that there are Galgalta Eynaim and AHP. But what's the reason that there is fallen AHP? For example, AHP of Keter that has fallen.

M. Laitman: It's not in use. You can't cut the Partzuf into several parts. You can't throw off the legs, and feet and hands. Ten Sefirot, some desires you use, some you don't. And the desires that you don't use, also you use part of them, and part of them you don't. In each desire, there's Galgalta Eynaim and AHP. So, it's not that I have vessels, like here, where I cut off half of the Guf, half of the body. In all the 613 desires, yes, all 613, I have Galgalta Eynaim of the 613 and the AHP of the 613, in each and every desire. And so they exist, these AHP. You cannot throw them away. You restrict them, yes. You bring them closer to holiness, you connect them, you use them to the extent possible. To what extent is that? To the extent that you restrict them. But this is work. This is great work, exertion. Without restricting the AHP, you cannot use the Galgalta Eynaim. They are the same desires, yes, in general.

Student: Is the actual restriction of these AHP only for the purpose of serving the lower one? Because what? Before He restricted his own AHP, the upper one…

M. Laitman: No, for now, we cannot say yet what this is exactly for, because it depends on which Partzuf you're talking about. From Tzimtzum of Nekudot of SAG and Tzimtzum Bet, second restriction, we always have the second restriction in each and every Partzuf, because the vessels of AHP must not be used in their standard way, directly. So, the second restriction exists and is revoked only at the end of correction. And the first restriction is never revoked. But within the second restriction, there is an option of using restricted vessels to the extent that I include them with Bina. There is a concept called AHP of ascent. There is something that can be added, other than Galgalta Eynaim. So, these vessels remain in use, even when restricted, even when they partially join Galgalta Eynaim. But you can't say that it's only to serve the lower ones. If I myself am the lower one, I also have AHP, so how? But the upper decree, with respect to the lower decree, to connect to it, uses its AHP, because that is the part which is in service of the lower one. And so, she connects to the lower one to serve the lower one. That is one of the options we have for connection after the second restriction. Before that, it was the Malchut of the upper one and the Keter of the lower one, which connected. In Malchut of the upper one, there was a part which belonged to the upper Malchut and the lower part, which related or was in service of the Keter of the lower one.

Question (Petah Tikva Center): (08:28) How is the law of the second restriction expressed in us in this world?

M. Laitman: In this world, we're not under the second restriction or the law of the first restriction. We are, as though in the world of Ein Sof, prior to the restriction. But in the world of Ein Sof prior to the restriction, all the vessels are under the control of the upper light, the Creator, in holiness, which is enforced by the upper one. But in this world, after all the worlds, we're in a state where we don't have the governance of the light nor the governance of the concealment. And for that reason, we're under the rule of the vessels, not the lights, under the control of the desires to receive. That is the situation. So, we don't have the first or the second restriction.

Question (Petah Tikva Center): (09:25) Galgalta Eynaim of the lower one and AHP of the upper one, are they equal?

M. Laitman: You're all asking questions which are a bit too advanced. Here we're talking only about the first Partzuf, which was born from the second restriction in the Zivug of Nikvei Eynaim. And that is its structure. That's all it is. In all its parts, this Partzuf, Rosh Toch, Sof - Rosh of Hitlabshut is called Keter, Rosh of Aviut is called AVI, and the Guf is called ZON. And in all its parts, it is restricted. We don't know anything more yet. It's just one Partzuf, just one single Partzuf. You have Keter, AVI, and ZON. So in Keter, you have only Galgalta Eynaim. It doesn't use the AHP. So, it is said that they're within each other. And later, the Galgalta Eynaim of AVI clothed on it, and then on the AHP of AVI clothed Galgalta Eynaim of ZON. That's what we have. And that's it. And here these vessels are cancelled, AHP of ZON. We're talking about the Partzuf only, not the connection between Galgalta Eynaim and AHP, and how everything works between them. This is the Rosh of Hitlabshut, the first Rosh, Keter. The second Rosh is Rosh of Aviut, coarseness. Here this is called the Peh, the mouth. And from Peh and below, we have the Guf, body. So these are the Roshim, heads. And this is the Guf, body. That's it.

Student: But he reminds here something about the Nafulim [the fallen] and the Levushim [the clothed].

M. Laitman: Yes, they're fallen. The GE, the AHP of the upper part is fallen into the GE of the lower one. But the connection between them, we're not talking about that yet. It's a whole part of the study later, how the upper ones and the lower ones connect from the side of the lower one, from the side of the upper one. Right now we're talking only about the vessels, yes? This is how the vessels are one within the other. The outcomes from that, we will study later.

Question (Petah Tikva Center): (12:05) We see in the explanations that the fact that the pleasure cancels out the desire is a result of the first restriction.

M. Laitman: No, not correct. The shame the receiver feels from sensing the giver, the pleasure annulling the desire, that's because of the direct entry of pleasures into the desire. When there's pleasure, the pleasure rules, right? And the desire is not felt. This is not related to the first restriction. This has to do with the direct nature of the light and vessel.

Question (Petah Tikva Center): (12:53) What does it mean not to use the AHP as if I see and not …

M. Laitman: Not using the AHP, that means that I feel my vessels, these vessels of reception, and I restrict them. I see that they can cause me harm, so I cannot use them. They can harm my adhesion.

Question (Petah Tikva Center): (13:28) It's written that they fall, and others are clothed in GE, and ZAT of Nekudim. Why is it in ZAT and not in GAR?

M. Laitman: GAR of Nekudim is called Keter, and AVI. These are GAR. And ZON, it's called ZAT, in Katnut or Gadlut, it doesn't matter. So, he says that AHP of GAR are fallen, have fallen into GE of ZAT. In other words, AHP of AVI fell into GE of ZON.

Question (Petah Tikva Center): (14:14) It's unclear to me what changed in the structure of the Partzuf from the first restriction to the second restriction. That is, in the first restriction, there's some kind of explained structure, and in the second restriction, it seems that the structure is completely different. The question is, where does this come from?

M. Laitman: In part of the desires in the ten Sefirot, the ten Sefirot are the 613 desires, which are corrected in order to bestow. Suddenly, I can't, in all these desires, I can't use them to bestow fully. In some of them, I must restrict my operations. We're talking about degrees which descend from Ein Sof [infinity], down. Now, in Ein Sof, all the options were available, and I calculate to what extent can I use this in order to bestow. And it turns out, ultimately, that I use all the desires in order to bestow in Galgalta, AB, SAG, upper MA, upper BON, and I begin to check myself to see how can I use a bestowal with NHY of Galgalta, where you have Zeir Anpin and Malchut of the four phases of direct light, actual vessels of perception, and there I see that I can't, I can't use these vessels in order to bestow. I restrict them in Galgalta, in AB, and in SAG. But when I take the power of SAG, the power of Bina, the power of the Creator to use these vessels, with these vessels, I couldn't use them in Galgalta, AB, SAG, because from the light, I take its power directly, and in these vessels, I can't perform actions in order to bestow. But now, I'm talking about a different kind of combination of vessels in the work. Each vessel of Malchut, to each vessel of Malchut, I add a vessel of Bina, so they work jointly. It's not that I take a vessel, the vessel of Malchut as she is and use it. It's like I have two partners. I take a part of this and a part of that, I join them together so that I can, at least to a small degree, use Malchut in connection with Bina. If I use only Malchut, I can just restrict it. I have the power to do that. Other than restrict it, nothing else. How else can I use it beyond mere restriction? So, from the Nekudot of SAG on, that is the question, because it's clear to us from the creation of the world that Malchut is opposite to the light. It cannot be the bestower. And in truth, that's its nature. How can the receiver be the bestower? It can't. So, what? It can restrict itself. How can Malchut receive in order to bestow, to resemble the Light? Now here, this is what we're talking about. So, Malchut, in combination with Bina, reaches a state where she is ready not to be receiving in order to bestow - that's only possible at the end of correction - but until then, she's willing to incorporate with Bina. More than that, she doesn't have the power to do. That is why it's called a thin line, a fine line. And all the way through to the end of correction, we're all in that fine line. We don't expand it into a circle, so to speak. We don't open it up. We don't open it up. We're only in that thin, fine line, because Malchut is included in Bina. And that is how it participates, only like that. And this attests to how opposite the created being is to the light. And only when it's fully integrated, willing to be entirely like Bina, then actually, what does she do? She seemingly incorporates in Bina. Bina says, I want to bestow. Bina wants to bestow, and Malchut helps it, helps Bina bestow. The baby, the child, agrees to incorporate with his mother, to do a favor to his mother so she can bestow to him, because that gives her pleasure. And that's what happens through to the end of correction, and that is called the incorporation of Malchut in Bina. And it's not that she's independent. Only later, that happens through the Rav Mecupziel. We don't talk about that. That is, it's an action where nature is inverted completely. But we need some kind of, we need to be subtle here, which a person acquires that subtlety by entering emotionally into the study. Then he begins to understand, to feel what this kind of sharing is. It's something which is very difficult to put into words. Malchut is in Bina. It's not Malchut and Bina apart, oh, we'll partner up half and half, or maybe split it two-thirds, one-third, or something like that, no. It's integration with Bina, a partnership. So, the connection between the upper one and the lower one here is such that the lower one is included in the upper one. It annuls itself before the upper one. It accepts the upper one's authority. And then, they can work jointly above reason. It walks above reason, accepting the upper one as the one who's right, bestowing, corrected, as true, and good, and benevolent, even though it doesn't discover it, really. There's no other way for the created being, because it tries to receive a second nature. It's not using the two forms of nature, so to speak. It replaces nature, replaces the nature of reception with the nature of bestowal. The vessels remain, but the intention is inverted. And this is how we understand Malchut and Bina, through intentions, not through the degree of coarseness. In coarseness, they share coarseness. The problem is with the intentions. Malchut cannot, with its coarseness, receive, acquire the intentions of Bina. It's incapable of that. For that, the light needs to affect the whole depth of Malchut, inverting it completely. And Malchut cannot want this to happen in the form she has. Only after finishing the work with the Rapach [discernments], then her nature inverts, all of it. But it's not by actually wanting it, it's through expressing willingness, but it still happens above reason. We will clarify it as we go on. Please. Item 93.

Reading: (23:15) Baal HaSulam. Preface to the Wisdom of Kabbalah #93.

93) In consequence, when the new light of AB SAG of AK comes to the degree and lowers the bottom Hey back to her place at the Peh, during the Gadlut of Nekudim, the degree returns her AHP to her, and its ten Sefirot of vessels and ten Sefirot of lights are completed. It is then considered that the lower degree, too, which was attached to the AHP of the upper one, rises along with them to the upper one.

This is so because the rule is that “there is no absence in the spiritual.” As the lower one was attached to the AHP of the upper one during the Katnut, they are not separated from each other during the Gadlut, as well, when the AHP of the upper one return to their degree. It follows that the lower degree has now actually become a higher degree, since the lower one that rises to the upper one becomes like it.

M. Laitman: (24:29) What does he wish to say? We have a rule. There's no absence in spirituality. Meaning, each state is eternal, continues forever, and is included in all other states, and all the states complete one another and complement one another until there is a complete, infinite connection between all discernments, all directions. It all becomes one complete harmony, perfection. How is that achieved? In the second restriction, the Keter is divided into GE and AHP, AVI are divided into GE and AHP, and ZON is divided into GE and AHP. Then comes the Gadlut, greatness. Let's draw it differently. GE of Keter and AHP of Keter. GE of AVI and AHP of AVI, GE of ZON and AHP of ZON. What happens? In the time of Katnut [smallness] they were incorporated. What does it mean? Galgalta Eynaim of AVI were a single Partzuf with Keter, because they were fallen inside one another. So, what was the result? The vessels, AVI, Hessed, Gvura Tiferet, this is Galgalta Eynaim, and the vessels Netzach, Hod, Yesod, Malchut, which are the vessels of AHP of Keter, became ten Sefirot together. They joined into ten Sefirot. They complete each other, the vessels, the vessels, rather, light, comes to the vessels of Galgalta Eynaim here, and these vessels complete these vessels, and they work as one. We have ten Sefirot, this is a Partzuf, all of this, this is called a Partzuf on its own, by itself. Very interesting thing. But this is what happens. It's called that the upper one and the lower one are integrated, connected together, becoming as one. The upper one descending to the lower one allows the lower one to become a single Partzuf with it. It's a very nice outcome of the second restriction that helps us connect to the upper one, to be as one with him. But it's on the condition that we receive its darkened AHP, its fallen AHP, that we accept it as the upper one even though it doesn't seem like an upper one; it seems to us like a darkened world, which brings us despair and nothing else besides. But within it, we want to see the upper one, yes? We begin to see that it's not according to our vessels but according to the vessels of the upper one. Then these become additional vessels for us, which bring us light. However it may be, this is a Partzuf. So, we have Galgalta Eynaim of Keter, AHP of Keter with Galgalta Eynaim of AVI, they become one Partzuf. Now, this is the first state, this is the state. This is Katnut [smallness]. Now comes a light from above, which is called the light of AB SAG, the light of AB SAG. And its influence is that it gives the Keter Gadlut.

(29:29) The Keter is now ten full Sefirot. So, it follows that GE of AVI are also connected with it. Here it's GE of Keter, here it's AHP of Keter, and here it's GE of AVI. They connected during the time of Gadlut. They made a shared screen with the Keter. They incorporated together hugging, like a child hugging the adult, and the adult can rise with the child attached, so to speak. So that's what happens. This is the degree of Keter, and here, GE of AVI are also on the degree of Keter. And that is the example. Where the lower one, by being connected to the upper one, to the Katnut of the upper one, is later awarded with being incorporated in the Gadlut of the upper one. And that's what happens with us here. So, what actually happens is that the lower one grows to a higher degree, a degree above itself, a thing which, how can that be? And if you're in some state, by having connected to the upper one in Katnut, in smallness, you are now awarded with rising alongside it. And this is the springboard from one degree to the next, all the way up to Ein Sof, infinity.

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