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

Daily Lesson July 2, 2025.

Part 2: Recorded lesson – June 20, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf. #39

Reader: In the next part of the lesson, we're going to learn from a lesson from June 20th, 2006, Preface to the Wisdom of Kabbalah, item 39, you can find it in the writings of Baal HaSulam, and the Arvut system and kabbalahgroup.info, Preface to the Wisdom of Kabbalah, item 39.

M. Laitman: (00:06) Chafetz Chesed, delighted in the mercy, is not that I don't want more. Delighted in mercy means that my vessels, from the point of view of the will to receive, are corrected. But it's not that I wouldn't want to be able to bestow more, it's just that I have no choice. Delighted in mercy, relative to the deficiencies of the will to receive itself, but not that delighted in mercy, I don't want to bestow anymore. It's not that I don't feel a need here, inside, that I'm not giving. Relative to the receiver in me, these desires, I have the correction of delighted in the mercy, God forbid, to receive in them. But I feel that I'm unable to give with those desires, and to deliver those desires to the Emanator. To serve the general system, with them, Him, the souls, I'm unable to do it, I'm not causing any harm, yet I'm not participating as well. Delighted in the mercy is relative to the will to receive that demands nothing for itself. It's a correction in the desire that wants to fill itself; it's a correction where I don't want to fill myself. The upper light works on me in such a way that it maintains me in such a correction. I don't want to receive, but I feel, together with that, that I cannot bestow.

That was my struggle in the coupling Malchut: How much am I able to, and how much am I unable to? From below we have 100% vessels, and from above, we had 100% light. And my decision was that if I wish to be the coupling Malchut, one that unites, embraces, that resembles in adhesion Malchut. If I want to be that I have no other choice, but I can only do it 20% of the way, and the 80% remains below, outside of this action. So, there's a suffering in it, and there's a feeling of deficiency; and then corresponding to that, 80% of surrounding light. What is surrounding light? That light that I cannot bestow to the host, that pleasure. And that's why it turns out that we have this clash, otherwise, there would have never been a feeling of a clash. The clash is a result of the feeling that I'm not bestowing to the host, I'm not reaching the end of correction. If those feelings would not remain in the Sof, delighted in mercy, then you're right, I've done everything. Thank God, I can give 20% – 80% I'm not able to do anything with – and I'm satisfied. This 80% that stayed on the outside don't give me the feeling of satisfaction. Is that clear?

Reader: We are in the end of the item #38

Reading: (04:00) Baal HaSulam. Preface to the Wisdom of Kabbalah. #38

[....] and not in the screen of the Rosh, since the screen of the Rosh only extends and clothes the lights, and the power of the limitation is not yet revealed in it at all.

M. Laitman: So, the question is: When do we see the result of this action of what Galgalta did? The upper light comes to Malchut of Ein Sof, Malchut of Ein Sof after the restriction, decides to perform an action of adhesion. As much as I can receive in order to bestow to Him, it will be called, an action of bestowal, my part, because I'm enjoying what the Host has prepared for me. By that, I give pleasure to the Host, It's doing this action as much as it's able to. It receives all the refreshments, the food from the table, from the light that's coming in, it makes a calculation. And by that, it bestows to the Host. By bestowing to the Host as much as it can, the Host bestows to her, and they become, they get into adhesion. Meaning, in that desire, where is the adhesion taking place? Right here, the adhesion takes place in the Toch of the Kli, the inside of the Kli. Exactly in those desires where it feels pleasure, there, it also feels how much it gives and bestows contentment to the Host. It's not something theoretical in the Rosh, in the head, it's inside the vessels. That's why we say that reflected light and direct light clothe in the Toch, the internality of the Partzuf. Here, you have reflected light, and in it direct light – these two lights come together, one inside the other. Or, you can say that the created being, with his reflected light, it allows the Creator to enter into it, to fill it. The created being becomes a Shechina, a place for the Dweller, where the upper light can dwell in him. So, adhesion, unification, coupling takes place inside the created being, the created being becomes like a female relative to the male. Inside the created being, this meeting place is happening, this connection.

Question (Petah Tikva Center): (06:39) The Guf of the Partzuf is also reflected light?

M. Laitman: Yes, the entire Guf of the Partzuf, the body of the Partzuf is called, reflected light, that's correct. And in it, what do we mean by reflected light? These are desires of the created being that are arranged according to its intention to bestow. And inside these desires that are arranged so, that direct light comes and it's clothed in the reflected light. Meaning, the created being receives pleasure in order to bestow; we have the preparation of the desires in order to bestow, and there's the receiving of the pleasure in order to bestow, these are two things. To arrange the Guf in order to bestow, that's one thing, and receiving the light in order to bestow, that's a different action, the second action. These two things are different, well, according to that example, I don't have any other way of expressing it.

I'm sitting in front of the food that the Host has prepared according to my desires. He knew everything about me even better than I know myself. I discover next to this table that I can't stop myself from taking these things in quantity and quality, only this. And I have to work on the greatness of the Host, His love for me, my attitude to Him, in order to start building such an attitude toward Him relative to the pleasures. And I'm not receiving them yet, I'm simply building this attitude and potential, this is called, Rosh, the head – the Ten Sefirot of the Rosh. Out of building these intentions, these ten Sefirot of Rosh, they become Ten Sefirot of Guf: Toch, and Sof. And everything I build in the Rosh, and the Rosh has to have the complete plan. I built my body, my Guf, I have a complete plan for how to receive, how much of each pleasure, with which intention? What can I attain in the Host, the level of adhesion, resemblance, what kind of pleasure I give Him? According to the joy and pleasure that I got from these lights, this food in me, all these things have to be calculated 100%, without a doubt. There has to be confidence, security, a screen, a protection, completely. So, there will be nothing, no foul will be here in the middle.

And this is the meaning that I am building my body. When I built it in potential, now I begin to receive in practice. When I receive in practice, it's not like I planned and now everything just takes place simply of its own accord. No, I am now receiving these pleasures, and I am revealing in practice the adhesion in them. Meaning, I can feel to what extent I am active, here. The desires awaken, and the screens, and the pleasures in them. And the feeling of adhesion in them, the connection with the Creator, how, to what extent we are equals with Him. And how in each and every desire a part of Him remains in it, participates in it, and I am satisfied that I am not using it. Because it cannot be in adhesion, so I leave it, and I feel whole that I am not using it, because the adhesion is important to me, not the empty desire. And I don't feel that I suffer in this empty desire. Rather, this is the degree to which I can add it to the adhesion, and that's the meaning of, delighted in mercy, in the end, the reflected light that fills the vessels. So, we have the difference between how I build my body, my Guf in potential, and how do I receive the fulfillment in practice. And this fulfillment when it comes, although the body itself, the Guf, is screen and reflected light that works on top of the desires. But the light that comes, the pleasure, it comes clothed in reflected light, in my intention. Meaning, you can say like this: Relative to my vessels, I have a screen, the intention in order to bestow – or the reflected light that dwells in those vessels, that I want to use in order to bestow – and also the pleasure that comes to me. I receive this pleasure already in my reflected light. I don't relate to the piece of cake on the table, like some pleasure that I can eat, I relate to it, this pleasure, as the cause for bringing pleasure to the Host. And then I scrutinize the desire, I awaken the desire to enjoy from it, meaning, the desire I awaken is covered in reflected light, and the pleasure that I take is covered with reflected light. Otherwise, it's impossible to act here. In general, he explains that we have many types of reflected light for each and every mode of revelation in the Kli, in the vessel. Let's read.

Reading: (12:51) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

It follows that by the clash of surrounding light and inner light, the screen of the ending Malchut became the screen and Malchut of the mating Malchut once more (Item 35). This is because the clash of surrounding light refined the ending screen from all its coarseness of the Guf, leaving in it only fine records [Reshimot] of that coarseness, equal to the coarseness of the screen of the Rosh.

M. Laitman: Meaning, specifically, the surrounding light purifies or refines the screen – what does it mean refines the screen? It cancels it, it creates a stronger screen. The surrounding light seemingly tells the screen: You are restricting, you're limiting the reception of the pleasure. By that, you cannot cause additional pleasure, it turns to it with the language of bestowal, not the language of reception. You are the one who limits the reception of pleasure, you're limiting your bestowal. So, what will be the end? By that, he obligates the screen to continue to grow, He brings the surrounding light to the screen. Fact: Look what you attained through your action of bestowal.

So, it turns out that the screen has a feeling that through his action, he attained nothing, he received 20% out of the total pleasure that comes to him. Or he did his job 100%, whatever he could have done, what else could he do? And what am I still not doing right, what can I do? But when he checks himself not relative to what I could have done, and what I have done, and what I should do next. Rather, he erases himself. He checks, what did I do for the Host? Then he discovers that the Host wants 100% only, He prepared everything for him. And relative to this 100%, he feels himself as zero, that's why, from this surrounding light, the screen acquires additional force, additional force. It gets purified, refined rather; the fact that it is refined and it comes to the Peh of Rosh, it's like it grows weaker. It gets rid of the previous reception, but on the other hand, it's called, the ascent of the screen, it grows stronger. In other words, it begins to feel now in the pleasures that appear before him, relative to what appeared before, the depth of the pleasure, the intensity of pleasure is greater than before.

The fact that he is unable to receive in order to bestow 80%, gives him now additional importance and a greater power to reach this realization, these 80%. In other words, in the will to receive, it's like, stolen water tastes sweeter. Whatever is out of reach, I want it more than the stuff that I can reach right? That's an example, I have to express it here because it's the language of bestowal, so, in the language of bestowal, it turns out that when he's unable to perform this action, it makes him stronger. And using the surrounding light that's remained on the outside, he acquires additional power to continue with his action. So, on the one hand, the surrounding light cancels the screen; on the other hand, the created being decides on this in the Rosh, and in the Rosh, the clash takes place in that barrier in the Guf. But the decision to be refined, to rise from the navel, from Tabur, to the mouth, the Peh, takes place in the Rosh, in the head,. And the created being decides that it's going up, and this is called, the ascent of the screen, the refinement.

Our problem is that there are two parameters in this action, both from the side of coarseness and from the side of bestowal. Since to bestow is possible only through the ego, through the coarseness, as much as we can use it with the intention to bestow. So, these two opposing things, conflicting, contradicting each other, so they confuse us. We don't know what do we ascribe the action to – either the vessels of reception or the screen, how is the screen getting refined? It's using less, so it's more in adhesion, or is it less in adhesion? The adhesion is in the vessels, so how can it be that it's getting refined and this is called, an ascent. What is an ascent? Becoming higher, it's more exalted, it has less coarseness? But his coarseness was refined, and now his coarseness becomes coarse, meaning there's a problem here, each time to ascribe the action either to the desire or to the screen and the reflected light. This is like the entire wisdom of Kabbalah, until we discover all these actions in us in practice, it's not exactly like psychology in our world. As much as you will talk about it, you can't explain what's happening inside of a person, his personality. What can you do? Let's continue.

Reading: (19:18) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

Also, it is known that equivalence of form attaches and unites the spirituals to one another. Hence, once the screen of the Guf equalized the form of its coarseness to the screen of the Rosh, it was immediately incorporated in it and they became seemingly one screen. In that state, it received the strength for coupling by striking like the screen of the Rosh, and ten Sefirot of the new level emerged on it.

M. Laitman: This way, as he writes, it's very easy to draw it, we drew it more than once, also in our previous explanations.

Well, after the elicitation of Malchut of Ein Sof, it divides itself into Rosh Toch Sof, it makes a coupling and striking. It receives a certain portion into the vessel, the internality of the vessel. The screen descends gradually to the Tabur, navel it requires a clash of the inner light and surrounding light. And as a result of that, it decides to get refined, and it goes back to the top. We have a screen here in the Peh, and we have a screen that goes down in practice and receives the light. So, we have this descending screen and the ascending screen. That is the action and when it returns, it's seemingly as if it's incorporated again in the screen that's always in the Peh of Rosh. What does it mean that it's incorporated in it? That coarseness that was used in it from above down, it seemingly got rid of it, but what does it mean, got rid of it? What happened when it received it, it became worse? When it received it in these five degrees of coarseness: Shoresh Alef Bet Gimel Dalet, Root, One, Two, Three, Four. So, it became less, more impure, God forbid? No, this coarseness became refinement. So, what does it mean that it's refined now? It's refined now from the coarseness of the Guf, not that it was refined, but the coarseness that it received from the Guf and acquired through the clashing, when it recognized how coarse it still is and unable to bestow. Well, we'll work on it more and we'll see. We'll find the words for it, it's a little problematic.

Reading: (22:08) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

Yet, along with this coupling, the records of the coarseness of the Guf, which were in it from the beginning, were renewed in its screen of the Guf. In that state, the disparity of form between it and the screen of the Rosh incorporated in it appeared in it once more to some extent.

M. Laitman: Meaning, out of this process that it's been through, it has Reshimot, a record from the clothing and a record from the coarseness. Clothing and coarseness, Hitlapshut, and Aviut. And now, while it's performing a coupling and striking, because we always in the Rosh have the influence of the direct light and the other screen. And the screen is always in contact with the upper light, now it's in contact with the upper light, not here as it was – here it had the Reshimot, the records from Ein Sof. And here, it has a Reshimot, the records from the state it's been through. And then, because it has a new record, it makes a new calculation and the next Partzuf is elicited, called, Partzuf of AB.

Reading: (23:43) Baal HaSulam. Preface to the Wisdom of Kabbalah. #39

The recognition of this difference separates and removes it from the Peh of the Rosh of the upper one, [...]

M. Laitman: Meaning, the Peh of Rosh of the upper one, now the previous Peh becomes as a womb, source, the origin place of the birth of the next Partzuf. And that's why the next Partzuf, the Ben, the son is called the son relative to the previous Partzuf, let's say a father, a child, and a father. This is the relationship between them because the Partzuf that gives the upper one, gives to the lower Partzuf all the forces, all the parameters, everything that the lower one has. He determines who needs to be the lower one and what are all the qualities, what will be in it, how everything is determined relative to the lower one. There's nothing here in this expansion from above down, as we discussed, there's nothing that's not already planned from the upper one. The Reshimot, the record, that we have here, what the upper one delivers to the lower one, this record determines the entire nature of the lower one without exception.

Only when man later, as we are, begins to ascend beyond the barrier from above, down, we have a parameter called, free choice. Although we have records, but the choice in how to realize it, we don't know about it. Therefore, there is a new parameter that depends on us, where we're looking for ways to realize the Reshimot, the records, and from that we learn how to realize it in being similar to the Creator. By learning, from Your actions, we shall know You, how to resemble the Creator. By that, we become Adam, I will resemble the upper one, the Emanator. From above down, we don't have such phenomena, they are caused only as a result of the shattering, it has to happen in order to separate light and vessels, and leave an empty space for free choice. And by that, we have to conclude the lesson.

קבלה מדיה

קבלה מדיה

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

נשים בתורה

נשים בתורה

נשים בתורה

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

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

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