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

Daily Lesson July 31, 2025.

Part 2: Recorded lesson - July 12, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah.The Katnut and Gadlut Initiated in the World of Nekudim, #72.

Reading: (00:13) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #72.

72) You should also know that the ten Sefirot of Katnut of Nekudim that emerged on the screen are considered the core of Partzuf Nekudim, since they emerged by order of degrees, that is, from the actual screen of the Guf of the upper one, in the same way the three previous Partzufim of AK emerged. But the ten Sefirot of Gadlut of Nekudim are regarded as a mere addition to Partzuf Nekudim because they emerged only from the coupling on the records of ZON of AK below Tabur, which did not appear by order of degrees but were connected and added to the screen due to the decline of Partzuf Nekudot of SAG below the Tabur of AK, see Item 70.

Reader: And now we will watch the recorded lesson. This is a recorded lesson from the 12th of July 2006.

Question (Petah Tikva Center): (01:32) In our advancements, things keep repeating, right?

M. Laitman: No, the whole process we just learned, it happens in our roots. We don't go back to it. We don't go to another shattering. We are a result of the shattering. The shattering is required in order to mix the qualities of Bina and the qualities of Malchut together, so that there is a connection between them later on. In the four phases of direct light, when the Malchut emerged with her will to receive, this Malchut lacks screen. When she now wants to resemble the Creator, the desire to receive is there, and what's lacking is the force of the Masach, the force of rejection. The question is such: why is it missing? Nothing's missing.

There is a force of Bina. Bina rejects, that's correct. Bina rejects in coarseness level two. The light that comes from the Creator, the presence of the Creator, creates the will to receive in the first phase, and other than that, gives an example and awakens phase one, which is similar to phase root, to bestow like phase root, and only in the second level of coarseness.

But, with the Malchut, this is the fourth level of coarseness. Where will she take the power of bestowal from? I'll put it differently. Phase two is a desire to bestow. Or intention. Or, this is on top of phase one of coarseness. This is the desire of coarseness one.

Then we discover a state where the coarseness level one is opposite to the root. This revelation, this oppositness between one and root, builds phase two of coarseness, where the created being feels coarser. Meaning, the Creator created a desire in the created being, just a desire to take, to eat, to have something, to exist.

The created being felt the Creator, that the Creator is giving, and thus began to understand that he's not in the coarseness level one of Aleph, of desire, but in that gap, in the difference he felt now between himself and the Creator, he felt himself to be coarser, uglier.

In level two of Aviut. But, as he felt that, he also felt that he wants to become like the Creator, to resemble Him. So, the additional coarseness, and the recognition of bestowal, and the desire to bestow, they come as one. A person lives in his will to receive in this world just like everyone, he doesn't feel anything in particular. And then, he does something that he feels was a very, very nasty act. And then from that revelation that it was a nasty act, he wants to correct himself.

So, the additional coarseness brings a person to repentance, to correction, but what he receives here, he receives an urge according to what's revealed to him. And what is revealed to him? The will to receive is in the first degree, the degree Aleph, it was created by the desire to bestow, the Creator's desire to bestow. That He wants only to give. And so, to the extent of the Creator's will to bestow, He created the will to receive to the same extent.

And now the created being feels the opposite of the Creator, that he's the opposite of the Creator, and after that, well, he determines that he's coarse, he's murky, he's bad compared to the Creator. And now he wants to overcome that state and become the bestower. He doesn't want to become the bestower with his will to receive that the Creator created. For that, we don't have any shame regarding that, regarding the fact that we receive. It's like a baby, he doesn't feel that..he's not ashamed.

He begins to become ashamed not because of the desire that the Creator created. He begins to be ashamed about his shape, his intention compared to the Creator. The Creator is the bestower, and he's the receiver. From that gap, that difference, he gains additional coarseness that is revealed to him. And due to that, he wants to become the bestower.

So, for example, let's say I have a table here. On it, I have dishes, food, and there's the host, and here's the guest. The host is fat, the guest is thin, let's say. So, the guest's desire to eat comes from the host. The pleasures, the attraction towards the pleasures, that also comes from the host. And this is revealed in the clearest way, right? But that doesn't bring the created being any shame, because it was all arranged by the host.

However, since the guest is the receiver, and the host is the bestower, and between receiver and bestower there is now the recognition of that difference, that gap. There's a difference in attitude, right? Not the guest towards the food, the pleasure, right?

But rather with respect to the host. So, this is the addition. The recognition of the host brings about an addition of coarseness. If with respect to the food, it's coarseness level Aleph, one. With respect to the host, it's coarseness level two, Bet.

And the problem with the host, this is why the guest, the receiver wants a correction because his attitude towards the pleasures, his regard for the pleasures, that is called nature. And nature is not to be praised nor denounced. But with respect to the host, here he feels shame. That is what happened to us in Bina, in level two of coarseness.

Now, what happens in Malchut? Malchut needs to receive additional power, which did not exist before. Bina, who has her will to receive Aleph, now she has the desire, Bet, the second desire, the recognition of her coarseness in comparison to the host. Aleph, one, is with respect to the light, and two is with respect to the host.

So, what appears here in ZAT of Bina is all in all the difference between the Aleph of coarseness between the Creator and the created being in a natural way. What happens afterwards, this addition necessitates Bina to build Zeir Anpin, which she wants him to receive and that the reception will be in order to bestow. At what level? As much as she feels coarser as opposed to how the Creator created it in terms of recognition of evil.

And then this difference is called three of coarseness, where Bina begins to work as the Creator, and she wants to bestow to Him, her action is considered three of coarseness. Why is it more than two? What appears to her is an additional coarseness. This additional coarseness from the bestowal, the influence of Bina, then appears in Malchut as reception, meaning all of the addition in Malchut, where Bechina Dalet, phase four, is more than two. She is more than two, phase four, from the desire, from the shame that exists between her and phase two, from the desire that Bina attained since she bestowed.

Therefore, phase four and phase two in ZAT of Bina are existing in understanding, in the same matter. It's hard for me to explain. I find it challenging today. In short, it turns out that there's a connection between ZAT of Bina and Malchut, in the essence of their desire, even though Bina in her ZAT wants to bestow, and Malchut in her matter wants to receive, but the desire in ZAT of Bina is the desire to receive on the side of Malchut. It's the same desire. It's just expressed differently. Bina, from her will to bestow, builds Malchut. Therefore, now, she has to go down to Malchut in ZAT. She is willing to receive from Malchut because it's true in her sense that four phases of the correct life. She's impressed by it and does everything possible, because the ZAT of Bina and the desire of Malchut is the same desire.

Question (Petah Tikva Center): (14:47) The second phase, the first time has a Rosh, has a calculation she makes. What is the root of that Rosh?

M. Laitman: The first nine, Ein Sof, infinity, there are the first nine, and then there's Malchut. The first nine, Shoresh, Alef, Bet, Gimel, everything except for Dalet, the fourth. This is phase four Behina, Dalet. All these first nine are the Creator's qualities, how he shows himself to the created being, to the fourth discernment. We must understand that now, we are talking about those first nine. They receive an impression from Malchut. What happens?

This is what happens. Galgalta, who below her Tabur, there's Malchut. She begets Bina. Bina descends below Tabur to Malchut. She receives from Malchut coarseness, various Reshimot, records, she performs a Zivug, a coupling on her own Katnut. Yes, because this is Partzuf Katnut of Nekudim. This is Bina. It's an offshoot of Bina.

And later, she performs another coupling. She begets or gives birth to the Partzuf Gadlut of Nekudim. And then there's the shattering here. So who is shattered? Not Malchut. It's not Malchut. Its Bina who was impressed by Malchut. ZAT of Bina was shattered. Bina's attitude towards Malchut shattered.

In a sense, Bina was damaged by the Malchut. That is why it's called the shattering, the shattering in the worlds. There are no souls yet. There's no Malchut yet. Malchut is the sum total of all souls, which are in the future, which in the future will separate from her, come from her. That will be another shattering. We're talking about the shattering of the worlds only right now. Because what we need, what we need is to build the mechanism for the correction of Malchut.

We have the first nine, and we have Malchut. Or Bina and Malchut, more correctly, two qualities. We need Bina to receive an impression from Malchut. Or Bina to receive an impression of a state where she's together with Malchut. Bina with Malchut. Yes? How can we bring this about?

So, that's what's done here. Nekudot of SAG, SAG, which is Bina, descends below the Tabur, mingles with Malchut. This is Malchut and this is Bina. They mix together. Here, this is ZAT of Bina, which has a connection to Malchut. And here is the Malchut in its entirety.

So, ZAT of Bina receives an additional lack from Malchut. First, she is restricted. Restricted. And here she gives birth to a Partzuf called Olam Katnut of Nekudim, which is only GAR of Bina. The first part of Bina, her vessels of bestowal alone. And later, Bina says, “no, I will give everything I can to Malchut.”

And she performs a coupling over the entire structure. She emerges and expands completely, and then she's shattered. Bina, or her outcome, offshoot, called the world of Nekudim.

However, the relation of Bina to Malchut, well, you couldn't say, wait a second, the world of Nekudim, excuse me, that's not Bina, that's Bet Aleph. Correct, it is Bet Aleph, but do you know what Bet Aleph is? It's a Partzuf where Bina gives to Malchut. She gives it to Malchut. Later we will learn about it. It's like Tvuna or Selem. It's exactly what Bina gives Malchut.

And this treatment, Bina's treatment of Malchut, that shatters. So, Bina with Malchut they were shattered. And now they are shattered, broken parts here. They're all mixed together, and then from these parts, these pieces, we build a system of worlds called Atzilut, Bria, Yetzira, Asiya. From all these broken pieces. So, what are they, these broken pieces from which the worlds are constructed?

Olamot ABYA. The worlds of ABYA, they in essence are Bina as it serves Malchut. Bina in service of Malchut. Bina in service of Malchut. That is the worlds of ABYA, the attitude of Bina towards Malchut, and the corrected attitude. What is the corrected attitude?

To the extent that Malchut begins rising from degree to degree with her desire to be corrected, to resemble Bina, she will find here a system which provides it with corrections, with screens. Those are the worlds of ABYA. Now, after the worlds ABYA, what happens is there is another change that happens.

Bina is already with Malchut, together. So, there is a system where Bina can correct Malchut. Bina is ready to correct Malchut. Bina is ready to correct Malchut. But there is no Malchut yet which is ready to receive everything from Bina and be corrected.

And so here, we now need to construct, this doesn't exist yet. So now we need to construct Malchut, which includes Bina. Such that she wants to be corrected. That she wants to be corrected. And for that, there is a different system. We take Malchut. To her, we join the attitude of Bina, which is called the worlds ABYA. The worlds ABYA is the way Bina treats Malchut. And it's as though Malchut wants to resemble that ABYA. She wants to receive all the corrections from there all at once. And this is called the sin of the tree of knowledge.

And so what emerges is Adam HaRishon, who is included of both Bina and Malchut. And here are the parts of Malchut and Bina, which are mixed together, shattered, and then through the worlds of ABYA, they are then corrected. And so, between Bina and Malchut, these two qualities, they always work together to bring about the correction.

Question (Petah Tikva Center): (25:02) And from this whole process, so what the Creator created was in the first action?

M. Laitman: The first calculation was made very simply in Behina Bet, in the second phase. The root, the upper light, that is, well, existence from absence,

He creates the first phase, desire, and fills it. And with that, everything should be over. But something terrible happened here. What terrible thing? This will, which was enjoying the light that was filling it, within it, it became apparent that there is a source, a Creator.

In the light that came, there are two qualities, the pleasure and the giver of said pleasure. And then the first phase began to feel at its end, in its slower half other than the pleasure, except for the pleasure, she felt that the pleasure is coming from the bestower.

It's coming from someone. And then she began to understand that she's not there with only pleasure, but that there's also the giver of that pleasure. There is a Creator.

And then, within the first discernment, the first phase, some attitude was formed towards the Creator, the giver of the pleasure. And that's the beginning of creation.

If not for that, the will to receive would have been filled by the light of the Creator creating it. It was created and filled all at once, at the same time, and everything would have ended there.

However, the Creator, when He wants to create the created being, He wants to make changes, transformations in the created being, such that the created being will become like the Creator. And that's why He reveals Himself to the created being. Otherwise, He would have revealed only the pleasure to the created being.

Reader: Friends, we will now move to a lesson with Rav. Before that, we'll sing a song together.

Song: (28:14)

קבלה מדיה

קבלה מדיה

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

שיעור הקבלה היומי30. Sep. 2025(בוקר)חלק 3 זוהר לעם. הקדמת ספר הזוהר. המצווה השמינית

חלק 3 זוהר לעם. הקדמת ספר הזוהר. המצווה השמינית

זוהר לעם. הקדמת ספר הזוהר. המצווה השמינית

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

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

שיעור הקבלה היומי30. Sep. 2025(בוקר)
חלק 3 זוהר לעם. הקדמת ספר הזוהר. המצווה השמינית

טוען
תיכף מגיע

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