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

Daily Lesson July 1, 2025.

Part 2: Recorded lesson - June 19, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Refinement of the Screen to the Emanation of the Partzuf #37.

Reader: The next part of the lesson will be Preface to the Wisdom of Kabbalah. We will learn a lesson from the 20th of June, 2006. From the writings of Baal HaSulam, page 151, that's the Hebrew version. It's “Preface to the Wisdom of Kabbalah,” item 37.

Reading: (00:12) Baal HaSulam. Preface to the Wisdom of Kabbalah. #37

Thus we have explained the emergence of the Partzufim one below the other by the clash of surrounding light and inner light, which refines the screen of the Guf until it brings it back to the state of the screen of the Peh of the Rosh. At that time, it is incorporated there in a coupling by striking, which takes place in the Peh of the Rosh, and through this coupling, it elicits a new level of ten Sefirot. This new level is considered the son of the previous Partzuf.

In this manner, AB emerged from Partzuf Keter, SAG from Partzuf AB, MA from Partzuf SAG, and so on with the remaining degrees in Nekudim and ABYA. Yet, we should still understand why the ten Sefirot of AB emerged only on phase three, and not on phase four, and why SAG was only on phase two, etc., meaning that each lower one is inferior to its upper one by one degree. Why did they not all emerge from one another on the same level?

M. Laitman: First of all, we see that, also here, the method is, Baal HaSulam’s method is first to show us the picture, what's happening, and then afterwards explain to us why is it happening in this way. There's a different method where you can follow the order of actions, cause and consequence, and explain those actions. Why do they happen in this way, and what's the outcome? But he follows his method. Why? I can't say about him, why, but it seems to me that, because first a person discovers a general picture, and then more details until he discovers all the reasons for what he's seeing, deeper and deeper, more internal reasons, and he explains to us things in this way. First the general picture, know that such and such many actions come out of Partzufim, come out one after the other, and now he wants to explain to us the reason for which this happens, this development. We see that Malchut Of Ein Sof, after it felt itself as the receiver from the giver, it yearns only for pleasure, and it's opposite from him, and it decided that adhesion in him is preferred to being the receiver, which is called shame, and although this decision was without any stress, any duress, in a state called Ein Sof, “He and His name are one”, this decision nevertheless is so serious, seemingly, it covers all of its desires. So, it goes and develops each and every desire and each and every vessel that awakens.

If from the beginning it made this general action over all its desires in Galgalta, then worse desires awaken, coarser desires, in which she also continues with the same action, action of adhesion, and then each time new actions are born, actions of adhesion, that Malchut of Ein Sof adhere to the upper light, and these actions are called Partzufim, plural of Partzuf, and because Malchut of Ein Sof is included of each degrees of coarseness, and each degree is included of other five, and so on and so forth, ad infinitum, but we have the five main degrees called the worlds, as they call them AK and Abbyia, these are the five main degrees of coarseness of Malchut of Ein Sof, and in each and every degree additional sub-degrees of coarseness, and additional sub-degrees, in total we count 125 degrees of coarseness of Malchut of Ein Sof, where in each and every degree she performs the same action - to the extent her desire with the screen is revealed, and presents itself for the action of adhesion, she performs that action. And don't forget, with all these actions, this is Malchut of Ein Sof, there is no difference between any degree in the worlds, let's say Netzach or Assiya, it doesn't matter. That too has ten Sefirot, and that too is happening in Malchut of Ein Sof, except it's Malchut of Ein Sof that reveals itself in this special desire, this coarse, great, big desire compared to that Malchut of Ein Sof of Galgalta. And that's why she performs an action, seemingly lower and smaller action, according to its great coarseness and according to its corresponding smaller screen. And that's why it's called a small degree. But the intensity, if we take the coarseness and the screen that exists in the same small Partzuf, if we purify it, if you refine it, it will be like the great Partzuf of Galgalta. Clear? Meaning, it's the same Malchut of Ein Sof. That's why the worlds are not a created being. There's no difference between these degrees. Rather, all the differences between all the degrees are the extent to which they reveal a greater will to receive and the extent to which we conceal the lights, accordingly. But if we take in total the intensity of the low degree or the higher degree in all the worlds, they are similar in this way. It has to be refined and to pass many, many lights in the state of Galgalta, AB, SAG, let's say, or to be coarser and pass fewer lights and demonstrate less work, but in the coarser state. It's the same. The productivity is seemingly the same. The screen, the coarseness and the light remain the same. The difference is only in where do we observe the action of Malchut of Ein Sof. That's it. Hence, we need to see the entire system of the worlds, all these degrees, how Malchut of Ein Sof divides itself into these degrees of coarseness and from each and every degree, he bestows the influences, the light, the extent it can influence with this level of coarseness.

Why is it doing it? You can say it this way. This is the light of Ein Sof. We have Adam Kadmon, Atzilut, Bria, Yetzira, Assiya. Atzilut, Bria, Yetzira, Assiya. Then the light of Ein Sof passes through five Partzufim of Adam Kadmon, five Partzufim of Atzilut, five Partzufim of the world of Bria, five Partzufim of the world of Yetzira, and five Partzufim of the world of Assiya. So, that light of Ein Sof is now, it's the same light, except that now it's divided according to the characteristics of each degree. So, those degrees, there's no difference between them. They simply divide the light of Ein Sof into smaller, specific lights, individual lights, and then the created being that grows, the soul that grows, it acquires a different kind of influence of the upper light. And this influence from the upper light that works on the soul, this influence in the clothing here when the light passes through these degrees of the world, when the light passes, this is direct light in reflected light, and then when this light bestows, when it influences the direct light in return, in reflected light, it influences the soul from both, using both forms. On the side of the reflected light, it awakens a Kli in the soul, and on the side of the direct light, it awakens the screen in the soul, desire and bestowal. And this way, the vessel grows. There are two lines here, and it grows in the middle line. That's why each time we must have the lights pass through five different degrees, different character, and each one, the light will be clothed seemingly in a different form, will appear differently to the lower one, and accordingly it grows the lower one. It’s clear, right? Do you have any questions? It's simple, good. That's the reason the degrees were elicited from Malchut of Ein Sof down to the level of this world, the Sium. That's why we never think of the worlds - the worlds of impurity, the worlds of sanctity, and what's found in the worlds - the still part, vegetative, animate, other than the souls, the various souls. We don't consider them as having some form of free choice, created beings. Rather, it's a system only. So, we have the light of Ein Sof, which is the Creator. And we have the soul, Neshama, who is the created being. And the system between them. That surely has many discernments, but it's all in order to build the screens, between the created being, the degree of connection of compatibility between itself and the Creator. That's it.

Question (Petah Tikva Center): (12:55) I didn't understand. How can the created being have reflected light before it has a screen?

M. Laitman: No, the light works on us in this way, awakening the deficiency in us. The reflected light works. Also, the direct light, when it works on us, it doesn't fill us. It constructs desires in us. These actions are opposite. Pleasure works on me. When the pleasure works on me, it awakens in me a deficiency for the pleasure. By itself, it's whole. But I feel myself opposite it, as incomplete, not whole. So, here we have such an influence from the upper one, where each time it awakens the lower one from the right, from the left, from different ways. I want to say about the Partzufim we're learning in each system. This is Galgalta, SAG, MA and BON. All those Partzufim, right? They're like filters. They filter the light. They serve as examples for the soul in the future, that it can raise itself to a certain degree in the future. Let's say, Keter of Bria. So, it has an example to follow. An example from this Partzuf called Keter of Bria. And it gives to the soul all the parameters, all the forces, all the foundations in order to be truly similar to this example, Keter of Bria. Because this is Adam here, the soul. And here's the example. Here. What is this example? The upper light, the direct light, inside the reflected light. That's it. What is the direct light and the reflected light? A screen between them. Between the will to receive and the fulfillment. But again, there are no desires to receive in all those degrees like in a man. In man, the will to receive that's inside of him, man is called middle line. So, in Adam, the will to receive is one that comes through free choice and realization of it. Out of the right and left lines. Where in man, the will to receive, contrary to the level of the world, in man, it's about yearning, choice, out of darkness, out of frustration. It awakens and he builds inside of it the middle line from these two lines, from these two parameters. And in the system of the world, it's only those two parameters. They're not even called lines. They're simply two lines. Will to receive, and screen, and light. Will to receive, screen, and light. Therefore, when we speak of the descent of the Partzufim, we talk about actions like in physics, forces that arrange themselves in each and every degree in such a way that they have to be arranged in this way. You can't have anything out of the ordinary. If we know which Reshimot, records, which screens, which lights are at work, then surely we know what is about to happen. Whereas when we speak about here, about a person, about a man, we can say that we know what's happening, but relative to the person who's doing it, it's unknown. Rather, a man here has to find, which is free choice, the darkness, he has to find a method and the way he fits the spiritual degree. If you say it differently, in this spiritual degree, there is a middle line. Naturally, here the Creator and the created being are seemingly in adhesion. That's the example. Look, look what it means to be in adhesion. But this example is depicted before him. And here is the living being that applies this example on itself. That's why when we learn about this expansion from above down, we have to understand that these are the degrees of Malchut of Ein Sof, who are simply coming out and arrange themselves according to the screens, the coarseness, the lights. There's nothing here about choice or surprises. There's nothing. These are very technical things. This thought will come out later. It's only a man that will undergo a shattering and begin to climb from this world upwards. He will be that middle line for us, that discernment called Adam. So the question is, why do the degrees come out from above down, one after the other? What is the motivation? What is the law here? What is the parameter in this process that awakens this development from above, from itself, down to the end of Assiya?

Reading: (19:13) Baal HaSulam. Preface to the Wisdom of Kabbalah. #38

First, we must understand why the ten Sefirot of AB are considered a consequence of the first Partzuf of AK, since it emerged from the coupling in the Peh of the Rosh of the first Partzuf, like the ten Sefirot of the Guf of the Partzuf itself. Thus, in what way did it emerge from the first Partzuf, to be considered a second Partzuf and its offshoot?

Here you must understand the big difference between the screen of the Rosh and the screen of the Guf. There are two kinds of Malchut in the Partzuf: The first is the mating Malchut—with the upper light—by the force of the screen erected in her. The second is the ending Malchut—the upper light in the ten Sefirot of the Guf—by the force of the screen erected in her.

The difference between them is as the distance between the Emanator and the emanated being. Malchut of the Rosh, which mates in a coupling by striking with the upper light, is considered “the Emanator of the Guf,” since the screen erected in her did not reject the upper light as it struck it. On the contrary, through the reflected light that it raised, it clothed and drew the upper light in the form of Ten Sefirot of the Rosh. Thus, it expands from above downward until the Ten Sefirot of the upper light clothed in the vessel of reflected light, called Guf.

For this reason, the screen and the Malchut of the Rosh are considered the Emanator of the Ten Sefirot of the Guf, and no limitation and rejection are apparent in that screen and Malchut.

M. Laitman: Meaning, because there's in spirituality first a decision, and then execution, and it cannot be any other way. Meaning, we don't act according to the desire, but according to the intention, according to the screen, right? Here we must have first an intention and then accordingly, an action. Therefore, Malchut of Rosh, the one that stands here, is the Malchut that couples; it's called an emanator relative to the body.

Reading: (21:59) Baal HaSulam. Preface to the Wisdom of Kabbalah. #38

Yet, the screen and Malchut of the Guf, that is, after the ten Sefirot expanded from the Peh of the Rosh from above downward, they expand only down to the Malchut in those ten Sefirot. This is because the upper light cannot expand into Malchut of the Guf because of the screen erected there, which detains it from expanding into Malchut. Hence, the Partzuf stops there and a Sof [end] and Sium [conclusion] of the Partzuf are made.

M. Laitman: He doesn't distinguish between Toch and Sof, the inside and the ending part, because the decisions that are made in the Rosh and the bottom of the Partzuf, there are two parts in the Partzuf. One carries out the measure of reception in the Rosh, and one carries out the measure of restriction in the Rosh.

Reading: (23:05) Baal HaSulam. Preface to the Wisdom of Kabbalah. #38

Thus, the whole power of the restriction and limitation appears only in this screen and Malchut of the Guf. For this reason, the whole clash of surrounding light and inner light is only done in the screen of the Guf, as this is what limits and pushes the surrounding light away from shining in the internality of the Partzuf.

M. Laitman: But again, where do we get this screen of Guf? It's that same screen of Rosh that decided that in this way it divides between the direct light, the one that comes to him, and divides it into inner and surrounding light. That's why that screen that divided the direct light that came down, direct light equals inner light plus reflected light. Who divided it? The screen. So, the screen in the Rosh divided it in potential here with the intention that Malchut does the coupling. Later, when the screen works in the Guf, it came down from Peh to Tabur, from the mouth to the navel. The screen is the reason for the two lights that appeared in a complete form in the navel, in the Tabur. That is why in this state, when the screen completed its action in practice, only afterwards, we have this clash between these two lights in the screen. The surrounding light doesn't work this way, it works seemingly through all the empty vessels that pressure the screen. And from this side, all the filled, the full vessels are pressing on the screen, and the screen feels the clash. This part of the Partzuf where there's no adhesion, and that part of the Partzuf where there is adhesion, these two parts wish to cancel the screen that is standing in the middle between them. The vessel doesn't feel lights, surrounding light, inner light. The Kli, the vessel, feels its own state inside the vessels. What's happening to it?

Question (Petah Tikva Center): (26:24) That part in the end is delighting in mercy. So, how could it have the end there and not be complete with its state?

M. Laitman: In the end?

Student: That's what's called the light of Hassadim.

M. Laitman: It doesn't mean that it's not yearning for vessels of reception. We have surrounding lights corresponding to them. We have empty vessels here, and corresponding to those vessels, I have the remaining surrounding light that wasn’t received inside the Partzuf. 100% of the light that comes is divided into 20% inside the Partzuf and 80% outside the Partzuf. The fact that I'm filled here with the correction of Hafetz Hesed, delighting in mercy, this is my compensation, where I have no other choice. I cannot use these desires.

But it's not like those desires are not in me. The Galgalta started from 100% desire. Maybe you're thinking this way. We're going from above, from below, up. I had 0% desire for spirituality. Now I have 1% desire for spirituality. And I work accordingly. I've got no Rosh, Toch, Sof, I got nothing. I'm like an embryo. What is an embryo? Rosh, Toch, Sof, are in one complete degree. In lying down. Even a point, you can say. There's no decisions, there's no inside or outside anything. So, that is why we can't feel that we have an infinite number of desires. What does it mean that a person feels 0% desire for spirituality in this world? He has 100% desires for spirituality, but he doesn't reveal them. They're not revealed in him. What's revealed are some desires relative to this narrow candle, corporeality. Then the desire begins to be felt in him for spirituality. Then a greater desire, and a greater desire. And then, accordingly, he begins to yearn for it. So, we go from 0% toward growing of the desires. And here we go the other direction. From 100% Galgalta, Malchut of Ein Sof. That works throughout its entire vessel. There isn't a greater vessel in reality than Malchut of Ein Sof. And then it feels how much it is full, and how much it's unable to be filled. You need to give pleasure, to bestow to the Emanator.

Reader: To bestow upon the Emanator. We're going to go to the next part of the lesson, and before that we'll sing a song together.

Song: (29:35)

קבלה מדיה

קבלה מדיה

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

בין מצוי לרצוי

בין מצוי לרצוי

בין מצוי לרצוי

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