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

Daily Lesson August 1, 2025.

Part 2: Recorded lesson – July 13, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #73.

Reader: The Preface to The Wisdom of Kabbalah, Item 73.

Reading: (00:12) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #73.

First we shall clarify the ten Sefirot of Katnut of Nekudim. You already know that following the expansion of SAG of AK, it underwent the clash of surrounding light and inner light on its screen, which gradually refined it. The levels that emerged as it refined are called Nekudot of SAG, and they descended below Tabur of AK and mingled with phase four there (see Item 62). After it completed its refinement of all the coarseness of the Guf in the screen and remained with only coarseness of the Rosh, it is considered to have ascended to the Rosh of SAG, where it received a new coupling on the measure of coarseness that remained in the records in the screen, as has been explained above in Item 35.

M. Laitman: As per usual, we return to our drawing. After the restriction and the decision in Malchut of Ein Sof to start becoming the equal of the Creator, to equalize with the Creator. She performs a coupling on Reshimot Phase Dalet that she has in the Partzuf and in her Peh, she receives as much as she can in Ohr Pnimi, her inner light. Then there is the beating, the clashing, of the inner light and the surrounding light, which forces her, forces this Malchut, which descended from Peh and Tabur to purify, to be refined. And she loses the Shemot of the last portion of coarseness and she returns to the degree of Hazeh of the upper one. Meaning on a lower degree of coarseness, and there she performs a coupling by striking, this Malchut. It's the same Malchut of Ein Sof, and she spreads and expands; this Partzuf is called AB, over the records of Dalet Gimel. And then, again, there is a beating between the inner light and the surrounding light, forcing it to be refined, it refines, it's purified, up to Peh of Rosh. When it reaches there, it sees that it doesn't belong there; rather, it needs to descend down to the lower degree of coarseness. Thus, it descends to the Hazeh, and in the Hazeh, again, there is a coupling by striking, using the remaining records from Partzuf AB, which are Gimel Bet. And with that, the Partzuf of SAG emerges, with its Ta’amim, inner light, Ohr Pnimi. And then there's the beating, the clash, of inner and surrounding lights, forcing it, again, to be refined. And when it is refined, it reaches the Peh again, Rosh of SAG. It sees that it lost its previous level of coarseness and performs a coupling by striking again, over the coarseness that remained in the screen, which is Bet Aleph; this is the Partzuf called MA, which then emerges and expands through inner light and surrounding light. Surrounding light then forces it to be refined again, and the remaining records, the remaining Reshimo, that's his last degree, called BON. Why the last? Because the records Aleph Shoresh can perform a coupling by striking and expand a little bit, and then the screen disappears, it cannot spread further.

And so, we have the five Partzufim of AK, the five phases of AK, and each one emerges over the records that remain from the previous Partzuf. And this is Malchut of Ein Sof, realizing itself fully, receiving as much as she can, with the intention to bestow. And what remains here, well, there's an additional process which was suddenly discovered to be a possibility, how so? Malchut of Ein Sof performed the first restriction, Malchut of Ein Sof, which emerged after the Four Phases of Direct Light: Dalet, Gimel, Bet, Alef, Shoresh, it emerged after all these discernments. Then she performed a restriction over herself, not wanting to be the receiver. And then she decided she'll only receive through the Masach, the screen, and then she begins to actualize the screen, to realize it. Which is to say, to the extent that she can bestow, to that extent she receives the light into her vessel. And that now determines what Partzuf will be there, meaning Malchut, this is Malchut of Ein Sof, this is the world of restriction, Olam Ha’tzimtzum, where she restricts herself, the world of restriction. And here, this is just a decision on how to work.

Let's say, her goal is equivalence of form, and here, this is Galgalta, which performs some calculation. And after that come AB, SAG, MA, BON, and five degrees of coarseness, yes? Shoresh, Alef, Bet, Gimel, Dalet, Root 1, 2, 3, 4; or, if we talk about the screen, then it's the opposite: Dalet, Gimel, Bet, Alef, Shoresh. And this is called, Olam Adam Kadmon, the world of AK, it emerged. And with that, Malchut of Ein Sof realized herself completely, she cannot be corrected any further. But here, between Tabur and the Sium of AK, this Malchut remains uncorrected. This Partzuf, Galgalta, AB, SAG, MA, BON, this process, it doesn't have the ability to correct the Malchut. Why doesn't it have the ability to correct the Malchut? The ability to correct the Malchut is something that should come from two sources. We see that in the second phase, Malchut does not want to receive, the created being, it doesn't want to receive, it wants to be the bestower, similar to the Keter, the aspect of Shoresh, the discernment of Shoresh. In the third phase, it wants to execute upon that decision, to resemble the Shoresh in practice. In the fourth phase, Dalet, it wants to be like the root and receive everything from the Root, from the Shoresh. The screen it can acquire in receiving in order to bestow, after the first restriction, is a screen only over its desire, which it reveals in the first phase, and not the will to receive that's revealed to him in the second phase, Bina, its status, its status in comparison to the created.

So, it follows that the work in Olam Adam Kadmon, in AK, and the work that the created being can actually do, well, he can repress his will to receive, so to speak, not to use it. And as much as possible, above the will to receive, to use desires in which he doesn't feel reception and pleasure, to use those with the intention to bestow. And that's what he does in the Partzufim of AK and that's why they all spread above the Tabur, above the Malchut. Meaning this created being, Olam Adam Kadmon, in the Partzufim of AK, realizes only the desires with which he works through rejection, as here, in the second phase of the Four Phases of Direct Light. And Bina rejects the use of her will, her desire, and the created being can do no more. Everything else, he still needs to scrutinize within himself – why can't he do this? In Malchut, discernments are lacking, which Bina needs to enter Malchut and provide. The fact that I'm receiving, I receive. How do I know that I'm receiving, though? I'm now on the degree of Behemah, beast, I don't know I'm receiving. On the degree of the vegetative, inanimate, I have no idea that I'm receiving; I need to receive into myself the qualities of Bina, bestowal, to feel them in the right way, the corrupted way, it doesn't matter. But with respect to that, to begin to understand and feel that I am the receiver. The quality of Bina should be revealed in me, perhaps not the way it actually is. If she's the giver and I'm the receiver, I might not feel her at all. She gives, I cannot even fathom that such a thing exists, if I'm entirely the receiver. Meaning the quality of Bina has to enter me to be broken, shattered. I'm giving you the solution, right, because it's difficult for us to even comprehend the notion.

So it needs to enter into me, then shatter, it needs to be close to me so that I can feel it, that something is happening here which is different to myself. Different meaning that I can understand through my qualities what that quality is and also perceive the difference. So I need to be, well, versed in some kind of connection, interaction with the quality of Bina. And then I will feel within me that something exists that isn't me. Just understand how difficult this is, right now we're disconnected from spirituality. It's here, but I don't feel it. In me, spiritual qualities are missing, even corrupted spiritual qualities. So, they'll be in me, and through them I can climb gradually, slowly, until I reach the understanding of what spirituality even is, right?

So Malchut, even though it performed the restriction, it's still not worthy of understanding what the quality of bestowal is, Bina, the Creator; and that's what now stands before her. After having created these five Partzufim of AK, we say this is the world of Keter, why? She repels, she rejects, she wants to be like the upper one completely. She still doesn't have any discernments on how she herself is different to the Creator and what she needs to do with her desire, her will, to truly become equivalent with the upper one. She wants just to do this through rejection, the same way as the second phase in the Four Phases of Direct Light, but this is only the second phase, Malchut is, yet, distant. So to allow that to happen, nonetheless, see what happened here in the four phases of direct light. Bina, due to her desire to bestow, she builds in Malchut, the Malchut's desire to receive, what does it mean? From where can Bina feel the desire to bestow? It's from feeling that in the first phase there is someone giving to the first phase. So, in the will to receive, the will to receive of the first phase is just, I want to receive, I want to enjoy. Someone is giving to me and I'm enjoying it, within the will to receive, that is, receiving enjoyment, I begin to discern, to understand who the one giving the pleasure is. And then I want to resemble him, and so Bina is a development of the will to receive, the second phase in comparison with the firs. Because I begin to feel within the will to receive what he is giving me, what pleasures, and within these pleasures, I feel who he is who is giving me the pleasure.

And I understand him from my own desire, my own will, my own will then becomes smarter, it understands more. It begins to feel that it's receiving. It didn't feel that he's receiving, just pleasure, it was just a baby. Does a baby feel that he's receiving? No, he receives from the mother and doesn't feel himself to be the receiver. Feeling that, that means that he begins to understand that there is someone giving to him, someone relating to him a certain way. And that's what emerges in Bina, as she attains the Emanator through the will to receive of the first phase. So, the Bina, when we discuss Bina here, we are talking about the perception of the Creator in the vessels of reception of the first phase. It's the Creator being revealed within the created being as the Giver. It's not the Creator, Himself; the Creator Himself, I don't know who that is, yes? Where is He revealed? He's revealed at the end of the first phase. At the end of the first phase, here, I feel the Bestower, at the end of the first phase. And therefore the second discernment, in the second phase, wants to resemble Him, the Bestower. The will to receive in the second phase is higher, is bigger, is more devious, you could say, than in the first phase. Why? Because he understands that the bestower is bigger, better, stronger, more worthy.

So, in comparison to the will to receive in the first phase, being the Bestower actually means to have more will to receive, greater will to receive. And therefore the second phase is the second level of coarseness of the will to receive – that is, again, in comparison with the first phase. But she bestows. Okay, so what, so what if she bestows? In the second phase, this bestower, it's not that he is using the will to receive in order to bestow. It's all a calculation of the will to receive. That is, it's worthwhile, it's worthwhile for me to reject, it happens automatically, by default, for the will to receive. When will the will to receive know how to truly use, with scrutinies and from heart and soul, to understand: Am I receiving? How am I receiving, bestowing? Is there something here that comes from me, or it's from Him, and so on? Later, when we have a combination of the qualities of judgment and mercy – these two writings that deny each other – that's later. Now, Bina, we say she's completely in order to bestow. Don't think that she's entirely bestowing, in her, the will to receive is developing. And so, the Malchut in Olam Ein Sof, the world of Ein Sof, that's the Malchut which receives, receives for the sake of enjoyment, delight, even though there's all of that in her. The ideals of adhesion and so on, it's the Malchut that receives, with no limitation. Why is it said then that there is no restriction there? It's the created being that needs to decide if there is some restriction or not, if something is forbidden. The moment in the created being this discernment awakens, that this is the receiver and this is the bestower and so on; from that moment you can say that there is something that can be forbidden or permissible. And it's not from the side of the upper one, these are not simple things, why? Why are they not simple for us? Because, well, we discussed the discernments of Malchut only to the extent that the qualities of bestowal and reception are equal and the created being can bind them together within himself. Then he can understand this whole development, otherwise, he can never truly understand it. But as far as we're concerned, however it may be, what turns out here is that the process that happened in the world of Adam Kadmon in its entirety does not touch upon Malchut herself. Her nature, which she received as an addition of her own will to receive and not from the point of existence from absence.

Meaning, Bina who shaped within herself an additional will to receive by which Bina inverted and became Malchut. And that's why she's called, the first Hey and Malchut is called, the lower Hey, to indicate the development between Bina and Malchut. As Malchut is that very same Bina which uses the additional desire of Bina according to her nature. So, that additional desire from Bina no correction was made on it and it cannot be corrected until Malchut feels that desire standing, there, facing her; and how will that happen? It'll happen on condition that within the created being these two qualities of Bina and Malchut are revealed equally, one opposite the other, as happens after the shattering of the vessels. And then combined together as we have after the shattering of the vessels throughout the process of correction. This means that everything that happened up to now above Tabur of AK that is completely unrelated to the desire that we still have to correct. Because we don't need to correct the desire which the Creator created existence from absence. We have to correct the desire that we feel to be the opposite of the Bestower, where I feel shame, in short. That's where I need to and can make a correction. The fact that you created me the way you did, well, there can be no complaints there – Go to the craftsman who made me – yes? But where I feel that this is not what you created in me, but I myself generated this desire, which is an excess from Bina turning to Malchut where through this, I feel that I'm the opposite of You and not opposite to You. That's not because you created me low and yourself you are high, then I wouldn't feel shame. The child doesn't feel shame towards his mother. He demands and takes – there's no calculation like that. Rather, where my status as the receiver where I feel that it came from me and not from the Root, that's what I need to correct. That I need to correct but here as of now, as Baal HaSulam writes, the root for the desired correction was not revealed yet. The creation of man who through Torah and commandments, meaning through corrections in him, will then come to bestow contentment upon the Creator. That you cannot talk about reciprocating back to the Creator, giving Him contentment for that gift that you receive. But rather if you scrutinize the place that didn't come from the Creator and upon that build the gift. That could truly be a gift, truly the act of a bestower, and not someone who just rejects or restricts or repels.

Well, words are not the best means by which to convey spiritual actions, but it should be clear to us from here. That what Malchut does when she fills herself, let's say in the world of AK, those are not at all the same parts that demand correction. All the parts that will demand correction are between Bina and Malchut within Malchut of Ein Sof. And these parts need to understand what the quality of bestowal and the quality of reception are – this is Bina and this is Malchut. In each and every little desire within them and then to use them both to create a summary, a sharing, a mixture between them. And before that sharing, they need to understand where they are, one opposite the other. So, there needs to be a shattering, they cannot, in any other way, reach correction, but only through the feeling of crisis. Where these two discernments, bestowal and reception, within the created being, are in a state of crisis. Reception is also in crisis, as he cannot receive anything and enjoy it. And that is becoming apparent to us in this world, to some degree, on our degree. And also, bestowal is in crisis, as he cannot by himself reach bestowal. And then, from these two discernments – and we talk about how the father gives the whiteness and the mother gives the red – no, he gives the white, the mother gives the red, and then the Creator gives the light, creating something that is spiritual, ultimately. So, all these discernments are still ahead of us but from the end, we can feel what we now lack in order to reach that end. I lack these two discernments: Reception and bestowal, in their shattered form. I need to feel them in very extreme, completely polarized discernments. And the more there's this split within me, the more I feel that I cannot get along with any of them, and I can't connect them together. From that feeling of true crisis, I'll then have the option, the ability, to connect them through the third force, the other force, which is the Creator. And so, from seeing the end, we can advance back, to roll back, and to understand what I now need in order to begin to somehow advance towards the desired correction. And how, then, do we build this broken connection between Bina and Malchut, and present it to the recognition of the created being? From that point, we begin to discuss a created being; the created being begins with the state where he feels that he's between these two shattered forces – bestowal and reception. And then, we see, well a little bit somehow, from this explanation, that only SAG which is Bina, He can, of course, perform an action here by which to correct the Malchut. And how is that done then?

Song: (29:37)

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

19 - 21 febrero 2026 הכנה לשיעור 1

19 - 21 febrero 2026

הכנה לשיעור 1

הכנה לשיעור 1

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

19 - 21 febrero 2026
הכנה לשיעור 1

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם