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

Daily Lesson June 28, 2025.

Part 2: Recorded lesson - June 7, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #34.

Reader: The Preface to the Wisdom of Kabbalah, item 34.

Reading: (00:08) Baal HaSulam. Preface to the Wisdom of Kabbalah. #34

We have learned that both the inner light and surrounding light are connected to the screen, but in opposite actions. And to the extent that the screen draws a part of the upper light into the Partzuf through the reflected light that clothes it, so it drives the surrounding light away from clothing in the Partzuf.

And since the part of the light that remains outside as surrounding light is very large, due to the screen that detains it from clothing in AK, as written in Item 32, it is considered that it strikes the screen that removes it, since it wants to clothe within the Partzuf. In contrast, it is considered that the force of coarseness and hardness in the screen strikes the surrounding light, which wants to clothe within it, and detains it, as it strikes the upper light during the coupling. These beatings that the surrounding light and the coarseness in the screen beat on each other are called the clash of surrounding light and inner light.

M. Laitman: This means that this is how we call these beatings, as two lights that do it, but in truth the inner light and surrounding light do not clash with each other. There is no such phenomenon in lights. And in general, what is light? We don't know what light is, just as we don't know, let's say, what electricity is or any other phenomenon. We only know what is our response to what it is. And this is what we call a response. And so, like any other phenomenon, we don't know what passes in some vessel or tool of measurement of ours. But when the dial moves, let's say, we say, oh, there is some phenomenon here. And this phenomenon that we measure, this phenomenon has moved the dial in some direction and to a certain extent, to a certain distance. And by that, we give our impression of some phenomenon and our impression of its intensity. And not in itself, it in itself, but rather from our measuring device, our vessel only. And so there's no clash between one light and another. We don't know that. This is how we call the phenomena that exist inside the vessel, inside the desire. Everything happens inside the desire. There is a certain phenomenon in the desire called inner light, where the desire feels itself more calm. And there is a desire, a phenomenon, where it still feels that the feeling is not in it, but seemingly it is outside of it. And this is called surrounding light. But that phenomenon also, surrounding, is an inner result in the will to receive. So it turns out that both of these phenomena, the pleasure that is already inside of me and the pleasure that seemingly stands outside of me, it's a feeling that it hasn't yet filled the vessel entirely - both of these feelings are in contrast to each other, and we call it the clash of inner light and surrounding light. And then because there are two phenomena here inside of the will to receive that are in contradiction to each other, they cancel out the status of the will to receive and bring it to a third state, which is considered that it is refined, it gets rid of the feeling and is refined from the screen.

Reading: (04:23) Baal HaSulam. Preface to the Wisdom of Kabbalah. #34

Yet, this clash between them occurred only in the Guf of the Partzuf, since the clothing of the light in the vessels, which leaves the surrounding light outside the vessel, is apparent there. However, this clash does not apply to the ten Sefirot of the Rosh, since the reflected light is not considered vessels there whatsoever, but as mere thin roots. For this reason, the light in them is not regarded as limited inner light, to the point of discerning the light that remains outside as surrounding light. And since this distinction between them does not exist, there is no beating of inner light and surrounding light in the ten Sefirot of the Rosh.

Only once the lights extend from the Peh down to the ten Sefirot of the Guf—where the lights clothe in vessels, which are the ten Sefirot of reflected light from the Peh down—is there beating there between the inner light inside the vessels and the surrounding light that remained outside.

Question (Petah Tikva Center): (05:44) How could it be that something happens in the Guf which was not pre-calculated in the Rosh?

M. Laitman: A calculation does take place in the Rosh, and the calculation is correct, and it receives everything in order to bestow in the reflected light, in its new vessel. But because there is no actual reception in the Rosh yet, therefore the surrounding light is not revealed in the Rosh. The surrounding light can only be revealed when there is actual division between the lights. In the Rosh, there is only a decision. Pleasure comes, a part of it I'm willing to receive in order to bestow, and a part of it I'm not capable of it. It lacks the screens. And so, the part of the pleasure that comes remains for the time being without being used, and opposite that, there are empty Kelim in the Sof of the Partzuf, and then the Partzuf decides that it only works with the vessels of the Toch, or with the inner light inside of them, that it can receive it in order to bestow. When the Rosh decides that, in the Rosh there is still no resistance between the lights, because the screen hasn't yet divided them in actuality. The difference between potential and actual is essential, because until these vessels are received in actuality, and in actuality means not that the light enters, it needs to enter into the Partzuf, and appear in the Partzuf, all the way down to the Tabur. So, the limit is revealed where it cannot receive more than that. And then, the difference starts to be felt between the inner light and the surrounding light, because they're opposite to each other. But until the inner light has reached the end of its filling, meaning from the Peh to the Tabur, actually, there is no contradiction between the inner light and surrounding light. There is no surrounding light yet. If I am in your house, and I decided that I'm going to eat whatever you want to give me. And I eat, and I still eat, and you say, well, eat from this, I prepared that for you, look how tasty this is, and this is something my wife prepared, and etc., etc., and I eat, it's still not felt that soon I'm going to stop. You and me are not yet in contradiction, but rather, you want me to receive, and I do go and receive, according to my desire, and I honor you, and everything is at peace.

And so there is still adhesion in the Parzuf. And this adhesion still doesn't break, or is not broken through some boundary. And then at some point, I say, that's it, I'm not going to eat anymore. In my five vessels, I'm not going to receive from the Keter, Hochma, Bina, Zeir Anpin and Malchut, from the Keter to the Tabur of the Partzuf, in each one of them, I make a Sium [a conclusion], at once. It's not that I stop, I'm going to stop this, let's say I receive the light of Nefesh, and I stop, and I receive the light of Ruach, I stop, and I receive the light of Neshama - but no, in the Tabur, I stop everything at once, all five portions, and then a collision occurs between me and you, between the inner light and the surrounding light. Before that, the surrounding light was not revealed, because the surrounding light is what I didn't yet receive, and I'm not going to receive. Now it becomes clear that I'm not going to receive it. Therefore, until the complete filling comes inside the Partzuf, there is no clash, there are no elements, no data for the clash.

Question (Petah Tikva Center): (09:43) The data has to appear in the Guf, in the Tabur, but now there needs to be a new calculation, new calculation, a Bitush.

M. Laitman: So when there is a Bitush [a clash], a clash doesn't mean between the inner light and surrounding light, but a clash inside the Partzuf, between its desires, a desire in which it was working in order to bestow, it received a filling, and this filling was clothed in the intention to bestow, meaning light of Hochma clothed in light of Hassidim, that all in all, this is called inner light. And the other part of the Partzuf, called the Sof of the Partzuf, where there is a restriction and it doesn't break the restriction, it doesn't activate those desires, it actually revealed these desires in which it is not going to receive. There was no Sof for the Partzuf before the Sof at the end of the Toch was revealed, and so it turns out that now these two parts, Toch and Sof [end], are in contradiction to each other, and the Partzuf has to decide what to do, because it is clear to it that in the part of the Sof of the Partzuf, it doesn't fill it, it doesn't do the host's desire. Nevertheless, it makes the host feel bad. What did it receive from him? Only a very small, thin light from all the goodness that the host had prepared for him. So it turns out that by feeling himself that he didn't meet the expectations of the host, he cannot reach that, he feels himself that he is not capable of standing in such a way, because you can say, well, he received 20%, he can feel himself that he is respected, he kept his own honor, by not taking everything, but he did give some pleasure to the host. It's not considered that he gave Him pleasure, there is no partial, nothing partial in spirituality. Like with a vow that just some of it or all of it, it's the same thing. So it turns out that it stands in the Tabur and feels as though he hasn't done anything, and to the contrary, if he didn't do anything in the Rosh before he filled himself, so maybe he had things ahead of him. But now he has disappointment for his own action. He sees that by his own action, he cannot attain the purpose of creation. So what to do? It is similar to this poor man who received the permission to enter the king's treasure, and he comes out, and they pour out all the gold coins from his box, and he sees that he didn't achieve anything. He wanted it so much, to achieve the spiritual life, and now everything was thrown away. The box was poured out and nothing remains for him, and even more than the fact that nothing remains for him, that none of it is considered. Now he feels disappointed because of this action. How would he go to the next action now and do it? Because he sees already that it wasn't beneficial for him. Now he discovers that, and so in the next time, the coarseness will be greater. Why should the coarseness be greater? Because he has this bitter experience from the previous coarseness, so that same previous coarseness with the bitter experience creates for him a greater coarser, coarseness. Therefore, already he has clear records with which he can work, and he can't work with them. He's working with the same screen that he had before, with the same revelation of the Creator, the greatness of the Creator. Everything is the same, but with what he already went through, he cannot cope in the same status as before, in Keter, now he's coping with Hochma, that's on the one hand. On the other hand, he's coping now in the same status, but he achieves a greater depth. In greater depth, he attains the Creator. It's called the light of Ruach, instead of the light of Nefesh. So it turns out, is there a lowliness in AB, compared to Galgata? Is it lower? AB works with greater coarseness. It draws a greater light that clothes in the vessel of Galgalta, but it is the same structure. This means that AB now attains, in the previous vessels, in its previous operation, the reason, the process of where he is, that he didn't have before, meaning he has a tangible achievement by doing the same action, seemingly the same action as before. Meaning, the same poor person who now comes in, nevertheless, he's told: “Come in, enter.” So he enters, and he has faith, light of Hassadim, the desire to bestow that has to be greater than before, because now he has to believe that nevertheless, there is pleasure to the king if he takes it, even though it's going to be poured out. Now he has to consider it. I didn't receive anything, but he does want to delight me, even if I won't take anything, he will not enjoy it. So I don't have anything, it's true, but at least I'm performing an action like he wants, and by that I delight him. So there are things here that he, where he's constantly rising in his vessel, the vessel of faith, and so he attains a greater light, meaning he knows the king more, the king who sent him to that treasure.

Question (Petah Tikva Center): (15:53) Meaning, he better attains the edges, how empty is his vessel, and how he can benefit the king?

M. Laitman: Yes, that actually the pleasure of the king, for the king, is in that he carries out the action, the smallest action, in the finest vessel, and it's not that he performs, sorry, in the coarsest vessel, it's not that he performs an action with the smallest vessel, like a baby, by that he doesn't delight him. Both of these are the words of the living God, but where is the attainment, the connection, the adhesion, specifically in the greatest, worst vessels, when he exerts to perform an action with them, and the action has to be in the same refinement as he did before, in the Keter, in naivety, let's call it, but with greater coarseness. Then it is considered that he's using the vessel of Malchut, and by that he is attaining in the Keter.

Reader: We are continuing in item 35.

Reading: (17:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. #35

35) This clash continued until the surrounding light refined the screen from all its coarseness and elevated it to its upper root in the Peh of the Rosh. This means that it refined all the coarseness from above downward, called “screen and coarseness of the Guf,” leaving it with only the root of the Guf, the screen of Malchut of the Rosh, called Peh. In other words, it had been refined of its entire coarseness from above downward, which divides between the inner light and the surrounding light, leaving only the coarseness from below upward, where the distinction between the inner light and surrounding light has not occurred yet.

M. Laitman: Meaning, he brings it back to the same state as it had in the rosh. What is the difference between the Rosh and the Guf? We see that there is a Partzuf - there is the body of a person, and there is the head. The head, Rosh, let's say, thinks. This is what we mean by Rosh, not where I eat, but rather where I think. So, in the Partzuf, in the desires, what does it mean, Rosh and Guf, head and body? The desire where he has a connection with the Emanator, but he hasn't decided finally and he's going to realize, to actualize what he decided. This is called Rosh. When he actualizes what he decided, this is called Toch and Sof, meaning in the spiritual Partzuf, it's more correct to depict the Rosh and the Guf as two forms of relation. It's not that one exists and the other one exists, nothing exists in spirituality, it's only a desire. There is a desire depicted like a force field or something else, it doesn't matter, it's a desire. This desire, this desire that calculates and that desire that performs an action following the calculation, and so we call them Rosh and Guf, cause and consequence. So, from the fact that a clash now occurs between the inner and the surrounding, this desire performs this clash inside of it, it starts to understand that its operation is wrong. All of these decisions, the understandings, all of these clashes are also actually in the Rosh, in the part that has decided. Guf means only the action itself, meaning only where the outcome is felt from the thought. So, I felt an outcome from the thought that I receive a part in order to bestow another part, I don't receive it, I have these clashes in my desires, these clashes invite other thoughts in the Guf. What should we do? So, in the body, in the Guf we only have clashes, but there is a decision in the Rosh that I have to be refined. It's not in my belly, it's not in the Tabur that it decides to be refined, but in the Rosh. And everything he does along the way, along the refinement, it's out of the decisions done in the Rosh. So, he reaches the refinement, this is considered that it got rid completely of all of the phenomena inside of the desire, and now he's in a certain status in the desire, which is only in thought, but not in action. It is considered that he raised the Guf to the Rosh. Meaning, again, in the desires, if the desires themselves feel what is happening to them, it's called Guf. If we make a calculation over what we feel in the desires, this is called Rosh. And it depends on where a person is in these desires. If I feel the feeling in the desires, it is considered that I'm in the Guf. If I feel the outcomes of the feeling, it is considered that now I'm holding my head, my Rosh. Like, we tell a person, where was your head? Why did you operate according to your habits or pleasures or according to something? Where was your head?

Question (Petah Tikva Center): (22:22) If only in the actual reception of the lights, in practice, do you see the boundary between the head and the Guf?

M. Laitman: The Rosh makes calculations each time regarding what is happening in the desires. In the desires, there is a phenomenon called light. That light is clothed in an intention. This intention comes from the Rosh. In the Rosh, there was an intention, a calculation with the intention to bestow. In that same intention, the light expanded inside the desire. Now I have a feeling of direct light inside the reflected light. The Rosh creates a certain relation. It takes into account the relation between them. With respect to the part of the Guf called empty, the software, there is a filling in it, but it doesn't fill those vessels. And all of these elements, the data - the Rosh makes a calculation about them, and it has to respond to it.

Question (Petah Tikva Center): (23:39) The point where the Sof appears in some desires, where there's a problem, this doesn't happen in the Rosh, only the actual reception of the lights.

M. Laitman: The Rosh makes a calculation with the elements, with the data that is in the Guf, before the reception and following the reception.

Student: What's the difference between the decision and the calculation?

M. Laitman: Following the calculations, we take a decision.

Student: The Rosh already knows where the boundary is going to be, Toch and Sof?

M. Laitman: Before the reception of the lights in the Guf, of course it is known. Of course it is known. In the Guf, it will be revealed in actuality what was decided in the Rosh. There is nothing new in the Guf. But later on, when the Guf completed it, in these vessels, the vessels of the Guf, there is new data which did not exist in the Rosh before. What did I achieve? Because the Rosh was going to bestow 100% bestow, to bestow 100% to the Emanator. That is actually only 20% of the ability of the Guf. So I did those 20%. For me, it's 100% of bestowal. I can't do any more. When it is revealed, then there is a clash between the inner and surrounding. You're asking this clash between the inner and surrounding, does it happen in the Tabur or in the Rosh? Of course, the Rosh feels it. Of course, the Rosh establishes this data and makes a calculation. But it makes a calculation according to the data, the elements that are revealed in the vessels, where some of them are full, some of them are empty. The part of the full vessels feel that they are in adhesion with the host. The part of the empty vessels opposite them. And against every part, there is a division. In every part, in every desire, there is a division between Toch and Sof. And so in all of the desires, all in all, there is Toch and Sof. And so the difference between them is felt in the vessels, those that are full and those that are empty, as a clash between them. And this clash, the Rosh feels it. Why does the Rosh feel it? The Rosh doesn't feel how many of the vessels are empty, how many are full. The Rosh feels this outcome compared to the decision it made before. Did I achieve what I wanted before or not? And I didn't achieve it. I didn't operate, I'm not in adhesion. I didn't reach the end of correction. I didn't do anything for the Emanator. Because it was just a thin line compared to all the possibilities it offered me. And in such a way, if I exist, you could say, well, I can't do any more. So what can I do? But he makes a calculation compared to the thought of the host, so that the host will be pleased only if I reach the end of his desire, if I receive all the refreshments that are on the table. And I received only at the tip of the fork from every portion. And those portions are big. And so from the fact that I tasted and I can't continue anymore, it's true that I can't eat anymore. But actually, with respect to the purpose of the host it seems like disrespect, really. By that I can't pacify myself. By that I don't cancel my shame. By that, I can't stop. Because if I stop now, then for certain, I will never reach the goal. And how do I know if I will reach the goal or not? I don't know that. So why do I at least get rid of something that I received? Because with respect to the goal of the host, my action is considered as zero. And if I remain in it, then by that I seemingly position myself against him. This is what I can do, and we just stand opposite each other. But by getting rid of what I have now, this partial feeling in the Tabur of Galgalta, by moving away from that, by that, I'm saying that I agree that in such a way, I'm not, I won't be able to reach delighting you according to your purpose. That's it. I rise, it goes up to the Rosh and gives himself back to the host, and that's it.

To stand in the Tabur it can't do it. To stand in the Tabur, meaning standing opposite the host. This is me, this is you, what can I do? Indeed, it's a status, this is the meaning of the clash. It's a clash with the host. The surrounding light is the entire thought of creation, and the inner light is what I can do. So, I annul myself before the thought of creation. This is why I become refined and I rise to the Rosh. There is no choice here. And where there is the Rosh and the Guf, you can always say that they're in the same place. It's only inside the vessels. So, what is the difference? The part that operates and brings results, this is called the Guf, and the part that works according to these results is called the Rosh. Who comes first, the Rosh or the Guf? In truth, first is the Guf. As we learned at first, the desires were created. And along with the desires, next to the desires, bit by bit, as those desires became perfected, inverted, and they grew, and they went through the four phases of development, then in the desires was also formed the ability to feel, to understand, to process data, to decide, and to do something. The brain, the mind grows next to the desire, to the feeling, as a helpful tool to achieve what the desire wants, only in that way. And so the Rosh, on the one hand, is an outcome of the vessels, and it operates only according to what is revealed in the vessels. But the way it works, whatever the Rosh decides about the continuation, this determines it. And so first you have desires, then the Rosh grew inside of these desires. And why was it like that for the first time? Because the Creator created the desires, and He wanted that out of the desires, out of what exists in the desires, the created being will start to engage in that. By that you will begin to see. This is why the judge is only what his eyes can see, what is revealed in the desire. Where is the first Rosh? In phase four, from the four phases of direct light. This is the first Rosh. She starts to think for the first time, to make calculations out of herself. And she becomes the Rosh of Galgalta. According to those desires and the elements in the desires, the data that is revealed, and then she, according to these desires, according to the feelings in phase four, she starts to work with her mind, meaning the intentions and all of these things that are there are a result of what is revealed in the desires. So, therefore, first come the vessels, and then the Roshim, the heads. But these Roshim, the heads are already a decision for the following vessels, and this is how it keeps going as a chain. For us, it's a similar situation. For us, everything is revealed in our vessels, in our belly, in our will to receive. After it is revealed, the person learns from these blows, from all the phenomena that go through him. Bit by bit, he builds a Rosh, which is already decisions that are seemingly objective, outside of the desires of the vessels. And he can monitor the vessels in the Rosh, to the extent that he can monitor them and supervise them he can reach a state, with the help of the lights that shine on him, he can reach a state where he comes out, in the calculations of the Rosh, from the control of the desires. In my desires, all kinds of phenomena are revealed, that it's worthwhile for me to do this and that, and gain from everyone, gain from the Creator, it's all in order to receive. And my Rosh is then considered a beastly Rosh. Inside this Rosh, I can receive some ability to perform calculations that are above my desires, that is, to use them in a different way. Then I receive a new Rosh, called Ubar [embryo]. It's a Rosh, it's not desires.

These are called vessels of the thought. This is how we call it, HBD, HGT, NHY. This is how the Partzuf grows in the vessels. When we measure the level, we say the level of NHY the level of HGT, the level of HBD, that's a level of height, size, intensity. It's just a name, but it's the most refined vessels. So, next to the corporeal desires, bit by bit, grows the spiritual Rosh. And then, just like in the world of Ein Sof, there also, there was a phase four that was corporeal, seemingly, in order to receive, and as if it wasn't really in order to receive, it was He and His name are one, but all of these things we will learn about it, it was through the influence of the Creator. But if in order to receive, without any screens or anything, just receiving. For us also, it's the will to receive, in order to receive, well, with corporeal things. And out of that, we must also, just like in phase four of the four phases of direct light, first it creates the Rosh of Galgalta and all of these actions. So from our desires also, let's say like in phase four of this world, that we grew throughout all of the historical process, Shoresh Aleph, Bet, Gimel, Dalet, phase four of this world, where in this, inside this phase four, there is a connection to the Creator, out of that, we now need to discover our relation to the Emanator, there it was the Rosh of Galgalta. For us, it's going to be the Rosh of the first spiritual Partzuf, that's it. And so, more or less, these are the relations between the desires and the mind, the Rosh and the Guf.

Reader: Friends, we will now move to the next part of the lesson, studying among friends.

Song: (35:27)

קבלה מדיה

קבלה מדיה

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

חיים יותר יפים

חיים יותר יפים

חיים יותר יפים

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