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

Daily Morning Lesson: July 6, 2025

Part 2: Recorded lesson - Jun 22, 2006. Baal HaSulam, Preface to the Wisdom of Kabbalah

Question (Petah Tikva Center): (00:02) After Galgalta is refined and Malchut makes the maximal attempt to equalize with the upper one with the screen, how is that connected to that quality called Hochma?

M. Laitman: That's exactly what I'm referring to, because reiterating the words he says, that the surrounding light that comes and refines the last coarseness and doesn't leave it, and the next Partzuf comes out, instead of Galgalta, AB, right? This is how we would usually draw it in all of our diagrams, that Galgalta in her Peh. I see coupling by striking, the light spreads to the place where it decides it cannot. Tabur, the rest of the empty vessels remain under the restriction from Tabur to Sium, called the Sof, the end of the Partzuf. The inner light spreads in the Partzuf. The surrounding light corresponds to the empty vessels and presses the Tabur, Tabur's navel, and the inner light and surrounding light goes through the clash there, the Bitush, and after the clash there's a decision to become refined. Here there are Taamim [tastes], here there are Nekudot [dots], the tastes disappear, leaving Tagin [tags], and instead of Nekudot, the Otiot [letters] remain. And when these records remain, then instead of Galgalta, that had made a coupling on four and four, we have a coupling on records of four and three, accordingly it descends to the Chazeh, to the new Peh of AB, and there makes a coupling by striking. It has a Rosh. Instead of the Rosh of Galgalta, it's called the Rosh of Hitlabshut, clothing, the first Rosh, and the second Rosh, the Rosh of coarseness, from which there is expansion from above downward, and all this is called Partzuf AB, as opposed to Galgalta. What are you asking?

Student: (02:20) How is this connected to this quality called Hochma? The fact that he does a maximal coupling that's possible.

M. Laitman: Why is AB Hochma compared to Galgalta?

Student: In its quality, not in its inequality with Galgalta.

M. Laitman: If AB, I will answer you a little indirectly. If we had Ein Sof [infinity], and from Ein Sof, Malchut of Ein Sof, which will receive a certain portion, which would be called Galgalta, and then the next state, that Malchut of Ein Sof receives from Ein Sof, what we call the second Partzuf, so it would also be Galgalta, but Galgalta number two, and that's Galgalta number one, a smaller one. Let's say this is 100%, as much as she can receive in order to bestow, and this is 80%. But it turns out that we have Ein Sof, which Ein Sof gives one portion to be received in Galgalta, and after that, we have reception in the next Partzuf, AB, through Galgalta. The fact that AB receives and sees Ein Sof and sees itself through the records that remained in it from Galgalta, this determines in it that it is Partzuf AB. You're asking this. We have expansion of the Partzufim by size and by character. What is the connection between size and character? The connection between size and character is that same Malchut - why do I keep saying that this is the same Malchut of Ein Sof that performs the actions? Because it goes over all the phases in her, which are called Behinot, phases or discernments - root, one, two, three, four. She does it. If not, then I'm asking you, why do five Partzufim have to come out? Why not a million? Each one a tiny bit less than the other, by one gram. Let's say, in Malchut of Ein Sof you have a billion tons, and we would have a billion Partzufim, each one one ton less than the other. Why do only five come out? Because the expansion, whatever it is, can only be according to that Malchut of Ein Sof and according to the four phases in it, five discernments. It cannot behave differently. It decides, I want to be like the Creator. Fine, go ahead. Go ahead, she can't stop herself. She can't stop midway. Her decision compels her to now repeat that pattern. The Creator relates to me in a pattern of five continuous operations, consecutive operations. If I want to become like Him, I, too, have to do the same work, the same five operations that are consecutive toward Him. This is called expressing myself. If I don't get to the final Partzuf, it's not considered as having done something, it's still not clear. Until Malchut of Ein Sof comes out, what happens with these four discernments? I don't know. There's no one who feels that He enjoys. There's a Creator who wants to please me, who fills me, fills me with Ein Sof, and then I feel the shame and all that. That's the result afterwards. But first, phase four has to come out. Without phase four, you can't talk about having a Creator and a created being in some relationship. There's no one to talk about. So the five operations are one package, and without it, there cannot be a beginning and an end of this operation. It's one operation. This is why Malchut of Ein Sof, when she begins the act, it has to end with completing herself in BON, this upper BON. And beyond that, she has nothing else to do. In other words, it cannot be less than five Partzufim, or more than five Partzufim. And what happens afterwards? Atzilut, Bria, Yetzira, Assiya - it happens because we have a new connection in Malchut of Ein Sof, who found for herself another way to be similar to the Creator. Then we have other worlds and other Partzufim that come out. But there too, when she finds another way to be similar, she repeats the same template, the same sequence of five Partzufim, corresponding to the five phases Yud-Hay-Vav-Hay, HaVaYaH. Otherwise, until she finishes the final operation, it's not regarded as having completed the operation, as having been doing the operation. Only then is it felt that the operation was done. This is why each Partzuf that comes out must become similar to the same operations that the Creator made toward her, because she wants to make herself similar to Him. So, she makes herself similar to Him in the most sublime operation toward the Creator, which is called Keter. And then Hochma, and then Bina, and then Zeir Anpin and Malchut. She doesn't build herself differently from Malchut to Zeir Anpin, to Bina, to Hochma, to Keter. Being similar, means being similar to the greatest operation that you did. This is why it comes out of the Partzufim in this way. Ask, but don't… I hope the words don't blur the point. From here, it's the reason that each Partzuf is different from the other, in being similar to HaVaYaH, to being part of HaVaYaH. Galgata - to the tip of the Yud, AB - to Yud, SAG - to the first Hay, Vav, Zeir Anpin, MA - to Vav, and BON - to the bottom Hay in HaVaYaH. That's the reason. There has to be the same sequence of operations that the Creator made in me, now I do to Him. How can it be that I will not do the same for Him? It's not regarded as doing anything at all to Him.

There's a law in love that there's no limit, no limitation, no limitation. If you say, I love you 99%, that's not, it's impossible. Rabash gave an even more mundane example. He said, a husband tells his wife, I love you 24 hours a day, except for five minutes when I'm with another woman. Tell her this, this is not regarded as love. Five minutes, what do you want? The rest? I'm totally with you. Yes, we're talking about feelings, right? So this is not regarded as a feeling of love. Love has to be unbounded, unlimited, filling the whole vessel. If you have a vessel of 20 kilos, or 200 kilos, doesn't matter, it has to be the whole vessel. So it can't be that if you complete these five discernments, if you don't complete these five discernments, you have this relation. Only Malchut of Ein Sof feels what the Creator began to do in Keter until she developed and felt His relation in Keter. So in the meantime, she became Malchut. If she's not in Malchut, so who is Malchut in the end? It is five degrees of attainment of Keter. So she has to do the same, back. Complement it with your own words.

Student: (12:01) The question is, if one phase develops to another, it sounds logical, but how do these five phases, where each is a completely different quality, maybe sometimes even opposite to the other, how do they exist together as a mold, as a form?

M. Laitman: If we speak about this world, it may be clear - it's a person, you have to know him in all the states and all the discernments. But maybe you're asking, how can it be that one simple light and the simple will to receive build so many discernments, five discernments? Going back to the four phases of the reflected light, there's nothing else. Knowing the giver from the side of the receiver is possible only after a complete HaVaYaH. This is why expressing itself as a giver, if I'm the receiver, I can do it only with a complete HaVaYaH. I have to take all of myself, the will to receive, and attain by this His quality, which is all to bestow, and turn it, my reception, to in order to bestow, to have something in between. And then you get four phases besides the root. How else can it be? We are built in such a way that we cannot imagine differently, because this is our makeup, our root. You could say the Creator can do anything. Why didn't he create it in some different way? But it's baseless. This is why a complete operation has to be in a structure in which all five phases are incorporated. And the truth is that the created being that rises from below upward, at each degree, he doesn't feel, now I'm at the degree of Hochma, or now I'm at the degree of Bina. Don't imagine this - it's a good thing I remembered it. I am now rising from this world, from zero to one hundred percent, on the degrees. So I say I'm on the degree of Hochma, or of Yetzira, for example. So, what, am I now, God forbid - I'm drawing a person here, we're talking about a person, a person who attains, meaning a soul. So when I'm on the level of Hochma, of Yetzira, in my inner attainment, so am I attaining only this? No, I attain Ein Sof, to the extent, in the measure of degree number, so and so. I attain the whole world. It's not like there's only Hochma there - forget about Bina, I don't know what you're talking about, or Zeir Anpin, I don't know what. No, my vessel is Malchut of Ein Sof, always. But these degrees are like measures. So if you speak about a soul as being at certain place or state, rising from AB to, from SAG to AB, for example - just for the sake of...It's not like now she disconnects from bestowal and enters reception. No. It's her operations accordingly take more changes because she allows herself more to receive in order to bestow. Previously, she could only, for lack of screens, she could only bestow in order to bestow, right. But we measure her perception in ten complete Sefirot, it's a world. It's not like she perceives only in green, or in pink, or in blue, or in white. The Book of Zohar actually says the opposite. It says you have white, red, green, black, right? So what does it mean? So, if I'm in the world of Yetzira, so I perceive everything in its color. And in the world of Assiya, I grasp where everything is black? No. It's a revelation to attainment, only attainment of the Creator. We'll talk about it. And if possible, if it's even possible to somehow describe it. Let's continue.

Question (Petah Tikva Center): (17:31) What causes Galgalta for there to be a beating between the two and four, in seemingly an equal quality? Why is this happening?

M. Laitman: If Galgalta were to receive all the light of Ein Sof, it would have no problem, of course. But the fact that she received a little bit and the rest she didn't, imagine. What would you think if you received a little? Well, you come to me. Let's say I'm some sort of a landlord who really wants to satisfy you 100%. You have refreshments, you have me, and there's you. So tell me, after you received some, by what calculation did you receive and what calculations remain in you? Why can't you simply keep sitting with me quietly, calmly, without feeling any pressure? You have empty vessels for the meal. I have empty vessels that you didn't fill. I have an empty desire that I didn't do towards you. So, how do we get along? It all depends on you, not on me. So, how can you remain in that state and just leave it? Keep it this way. Tell me, how is it possible? You have to run away from it, it is the worst state. It is a worse state than what was before, from all the states. You could say, but if I received more, I would be receiving in order to receive. Would that be good to the host? The host tells you, yes, do whatever you want. It's good to me. If you enjoy, I'm happy. But I can't enjoy. I'll be ashamed. What can I do if you're ashamed? Shame was not created directly. Shame, the Creator created it in an indirect manner. You feel the shame because you are receiving as a result of the action. It's not like He bestows, projects shame on you directly. He doesn't tell you, shame on you, how can you receive? A salesperson tells you this. Pay first, and then you'll receive. So, you cannot come complaining to Him about your shame. So just think about what it means to stand at the table when you have no choice, but the created being has to move away from it and he rises in more adhesion, ascends in more adhesion. And if you were to receive you wouldn't be similar to the Creator, it wouldn't be adhesion. So there's a question here. From the perspective of the Creator, would He be performing the operation? Because the Creator wants Him only to receive. So why shouldn't He do it? Does the shame stop him? What is shame? The fact that I'm ashamed? So because of it, I take my own unpleasant feeling into consideration and because of that, I won't receive? And He's suffering? Is this regarded as being in order to bestow when I take this feeling into consideration? So from what is the shame? Shame is that feeling in the will to receive, or is the concept of shame talks about… does it talk about something else? It's not egoistic as it is for us, that the host is obstructing me. We have to understand this concept, probably, and then it won't be difficult for us to understand why the vessel decides to become refined, and this operation is called the ascent of the screen, and added adhesion, it doesn't break, it doesn't throw everything away, it becomes more adhered. It's an operation that doesn't bring it down and doesn't lower its spiritual state. And besides, we even say more than that, the previous state does not disappear, and a next state, an addition to the previous state comes along. Galgata becomes refined with respect to the present state, with respect to that revelation, to that present scrutiny, but it doesn't disappear. In other words, it's an addition in adhesion, from the lower one to the upper one, and with this we conclude.

Reader: With that we will conclude, thank you to all our viewers. Yes, so we will move now to a study between friends, and before that we'll sing a song.

קבלה מדיה

קבלה מדיה

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

שיעור הקבלה היומי14. úno 2026(בוקר)חלק 2 הקלטות רב״ש. בעל הסולם. תלמוד עשר הספירות. כרך ב'. חלק ה'. חלק ה' עם אור פנימי

חלק 2 הקלטות רב״ש. בעל הסולם. תלמוד עשר הספירות. כרך ב'. חלק ה'. חלק ה' עם אור פנימי

הקלטות רב״ש. בעל הסולם. תלמוד עשר הספירות. כרך ב'. חלק ה'. חלק ה' עם אור פנימי

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 היומי14. úno 2026(בוקר)
חלק 2 הקלטות רב״ש. בעל הסולם. תלמוד עשר הספירות. כרך ב'. חלק ה'. חלק ה' עם אור פנימי

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