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

Daily Morning Lesson: September 12, 2025

Part 2: Recorded lesson – Oct 29, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #130.

Reader: Moving on to the Preface from the 29th of October 2006. Item 130.

Preface to the Wisdom of Kabbalah, Item 130.

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M. Laitman: (00:09) In the previous lesson, we talked about how the world of Nekudim emerged with the Partzufim Keter, AVI, ZON, and in Katnut, smallness or infancy. Meaning that Keter, if we draw it, it expands like this – with its Galgalta Eynaim in the place of the Keter, and it's fallen into AVI – and AVI in their place have only Galgalta Eynaim, this is Keter, yes, and this is AVI, and their Galgalta Eynaim are in their place. But their AHP have fallen into ZON. And ZON have their Galgalta Eynaim in their place above the Parsa, and their AHP have fallen below Parsa, down to the Sium, the ending. Afterwards, there came the shattering, all the Partzufim received Gadlut, greatness, and shattered. And the Reshimot rose to the Rosh of SAG, and Rosh of SAG now gives birth with the remaining records to the leftovers, which is the world of Atzilut, Olam Atzilut. And so, we said that Partzuf Atik of Atzilut is removed from all these Partzufim, and from everything in general, it came over a coarseness, Aleph Shoresh, from above downwards. And so, its expansion goes down to the Sium, there's no hindrance, Atik. In Tzimtzum Aleph, the first restriction and then we have Atik in the second restriction. And this is how he behaves towards the others, and he spreads only the places where the Partzufim of Atzilut can emerge, this is Atik with the first restriction, and this is Atik with the second restriction, Atik.

Then, from Peh of Rosh of Atik, with the second restriction emerges the Partzuf of Arich Anpin. And now we have to understand this Atik, where is he in comparison with the world of Nekudim? Atik, with respect to the world of Nekudim, is the one who takes for himself the upper part of the world of Nekudim, s0 what Atik are we talking about? Are we talking about this big Atik, this middle-sized Atik, the small Atik? We are talking about the Partzuf called, Atik, and how it behaves towards something in specific or someone in specific. So, for example, I am a father, I teach, I am a man, I can have other various roles in this world. And each of them is a thing unto itself, has nothing to do with the others, yes? That is how it is with the Partzuf Atik, as far as he is concerned himself, he is in the first restriction unrestricted, towards the others, he has the second restriction. So, he can appear only here to the length of Atzilut – let's call it – and with respect to the world of Nekudim, he takes Galgalta Eynaim of Keter of Nekudim. And then from Atik emerges Partzuf AA, from the Peh of Rosh of Atik, from the Peh of the Rosh. But when we talk about how the Partzufim stand next to each other, then we say that the upper Partzuf is above, and the lower Partzuf is entirely below it.

We learned that there is Partzuf Galgalta, on which Partzuf AB clothes, and on that Partzuf SAG, but this is only with respect to the reception of the light.

(05:03) What area does it belong to? So, for example, a little child, a baby, his mother brings him up to her chest and breastfeeds him. So, she brings him up to her level, but his level is actually lower than hers. There's a matter of, from where do you receive the light, from where do the Partzufim receive the light – the upper light – and where do they stand? Where the light ceases, there's this, and then begins the lower Partzuf. But how does the lower Partzuf receive from the upper Partzuf? It clothes on it from the outside – so to speak – and then it receives. So, we have this and that apart, and that's how they connect. We say that AB emerged from Peh of Rosh of Galgalta and stands below Peh of Rosh of Galgalta down to AB. And it clothes on Galgalta in that place, in Rosh, and Toch, and Sof. Only on the Toch, with all its parts, but if we're talking about where it doesn't clothe on Galgalta, but where it stands itself, of course it stands below Galgalta. All the vessels of AB are all from the Sium of Galgalta.

And so, here too, we see, in Atzilut, it's very, very clear, very evident. The clothing of the Partzufim, and where the Partzufim stand, are two completely different things and always very prominent. Arich Anpin emerges from Atik. Correct, it emerges from Peh of Rosh, of Atik, and clothes on it, from Peh of Rosh and below. But, of course, it stands below Atik and that's why we say that it takes a AHP of Keter of Nekudim. Such that Atik and Arich Anpin are both as Keter; they are as the Keter of Nekudim, or Keter of Atzilut. And sometimes, Partzuf Keter of Atzilut, we say that it's Atik, and sometimes we say that it's Arich Anpin, and sometimes it's both of them when they connect together. Because in the world of Nekudim, also, the Keter was in Katnut, in Galgalta Eynaim, and later in Gadlut, with its AHP, together. And with the AHP, together, it also connected to itself Abba, and elevated Abba later in the first Gadlut, and then it returned the lights to Abba, which gave them to Ima, and then the shattering happened. And so here, the same thing, we have a few different forms for Keter of Nekudim, and a few ways in which it operates. Besides that, we talked about what Partzuf Atik receives from the world of Nekudim in order to make corrections.

So, let's write this here: Atik, receives from the world of Nekudim, Galgalta Eynaim, of Keter of Nekudim, yes? Then GAR of AVI and seven Keterim – all this – Atik of Atzilut receives in order to correct it. GAR of Abba and GAR of Imma, you have Abba and Imma here, the Partzuf, and they divide this way: There's Imma and there's Abba, that's how they stand together, next to each other. And sometimes we say that Abba is above, Mother is below, face to face, face to back, front to back, front to front, and so on. So, Atik receives from Abba the first three Sefirot and from Imma the first four Sefirot GAR, why? Because Imma is Bina, Keter Hochma Bina, for her, it's GAR, and the Hesed in Bina, it's so refined,. So pure, that it also belongs to GAR, so, this is the part of Partzuf Bina.

(10:17) There is also GAR of Abba, GAR of Imma, they also belong to the Partzuf of Keter, and also the seven Keterim, the seven crowns, the seven roots of the ZON, inside the highest Partzuf Keter. We say that it's inside Abba and Imma, but it's actually in the Keter. When Keter emerges, its intention is already towards ZON, and so that is there, and it has to be given to the first Partzuf of Atzilut, so that it takes it into account, and all its operations it needs to make sure that the lowest Partzuf emerges correctly.

Reading: (11:07) Baal HaSulam. Preface to the Wisdom of Kabbalah #130

Partzuf AA of the new MA, which emerged at the level of Hochma, sorted and connected to itself the lower half of Keter of Nekudim—AHP of Keter—which, during the Katnut, were at the degree below Keter, that is, in Hochma and Bina of Nekudim (see Item 77). It became a Nukva to the AA of the new MA,

M. Laitman: So here, AHP of Keter, this is AHP of Keter fallen inside AVI of Nekudim, Hochma and Bina. So, this AHP of Keter became a Nukva to Partzuf Arich Anpin. Partzuf Arich Anpin is the male, the one who corrects and fills, and AHP of Keter of Nekudim is the Nukva, the female, the lacks.

Reading: (12:10) Baal HaSulam. Preface to the Wisdom of Kabbalah #130

[...] and they joined with one another. They are positioned right and left: AA of MA, which is the male, stands on the right, and AA of BON, which is the Nukva, stands on the left.

M. Laitman: Right and left – the male is on the right, the female on the left; whereas in Atik, it's above and below, front to back, front and back. The male is to the front, and the Nukva, back, anterior and posterior. Continue.

Reading: (12:56) Baal HaSulam. Preface to the Wisdom of Kabbalah #130

The reason why Partzuf Atik of MA did not take the lower half of Keter of Nekudim is that since Atik is the first Rosh of Atzilut, whose merit is very high, it connected to itself only the anterior vessels of the GAR of Nekudim, in whom no flaw occurred during the breaking. This is not so at the bottom half of Keter, the AHP that were fallen in HB during the Katnut. Afterward, during the Gadlut, they rose from HB and joined the Keter of Nekudim (see Item 84). Afterwards, at the time of the breaking of the vessels, they fell from the Keter of Nekudim once more and were revoked. Thus, they were flawed by their fall and revocation, and are therefore unworthy of Atik. This is why AA of MA took them.

M. Laitman: In simple words: When we go over the shattering, this whole image, the whole development of the shattering, we can identify which vessels belong to the shattering and which don't. Which vessels caused the shattering and which didn't – Galgalta Eynaim of Nekudim, vessels of bestowal, absolutely pure. They aren't related to that, they're vessels of bestowal – you want to give something, please give. I don't have anything to do with it.

AHP of Keter of Nekudim, yes, vessels of reception, right? In them, a desire begins to emerge to receive from above, in order to give to AVI. In Katnut, they're non-operational, but in Gadlut, they receive Hochma, the Light of Hochma, and give to AVI. Now, AVI themselves, they have Galgalta Eynaim in Katnut, they don't need anything, they're inactive. In Gadlut, if AHP connects to them, then yes, but if AHP doesn't work with them together, then no, they have no Gadlut. The AHP of every degree, that relates to Gadlut. That relates to the shattering. And so, in the purest degree of Keter, Bet of clothing, its AHP, nonetheless, was active in the shattering, passing through it, deliberately, this Great Light, which shattered the vessels. And therefore, it cannot be that Galgalta Eynaim of Keter of Nekudim and its AHP will be the same, with respect to the shattering. Its AHP was annulled, revoked, as a result of the shattering. It returned to Katnut. And Galgalta Eynaim, it's as if nothing happened with them, in Gadlut or Katnut. Nothing, nothing happened, it's as if it's completely unrelated to them.

And so, Atik, which is Menutak, disconnected from the shattering, Corrections, it can take only Galgalta Eynaim of Keter of Nekudim, and only Arich Anpin, which has to do with the corrections, and now decides upon the order of corrections in Atzilut, in the souls, in the worlds of Beria, it takes the AHP of Keter of Nekudim and builds itself upon it. Same thing with AVI. Galgalta Eynaim of AVI, we'll soon read about it in the next letter, 131, they have nothing to do with the shattering, they're relatively pure, relatively, they still participated as one Kli, one vessel in Gadlut and caused the shattering, but there's still a great difference between Galgalta Eynaim in them and the AHP in them, because now the AHP in them received the MAN from ZON, and accordingly they poured out all the great light of the end of correction into there, which shattered the vessels, and therefore there's a great difference in Galgalta Eynaim, and between Galgalta Eynaim and AHP as well, even greater a difference than in Keter, and this can be felt in the system of Atzilut in a very clear way, because the system of Atzilut has to differentiate between vessels which are being used to bestow alone and are therefore unrestricted, and vessels which are used in order to receive in order to bestow, and upon them there's complete full restriction, the light of Hochma cannot enter those vessels, but only through incorporation in AHP of Ascent, and many, many conditions which Atzilut sets before these shattered vessels.

So here we see that Arich Anpin is divided into Atik, and it determines the order of corrections in Atzilut, all of them, and its Nukva is AHP of Keter of Nekudim, and therefore he is called the Keter of the World of Correction, rather than Atik. Atik is disconnected from that, it doesn't feel any lack coming from the shattered vessels, it's only there to pass the lights on, to be an intermediary between the first restriction – the world of AK, and the second restriction – the world of Atzilut. That's its role, well, a few other roles as well, but yes.

Reading: (18:47) Baal HaSulam. Preface to the Wisdom of Kabbalah #130

The reason why Partzuf Atik of MA did not take the lower half of Keter of Nekudim is that since Atik is the first Rosh of Atzilut, whose merit is very high, it connected to itself only the anterior vessels of the GAR of Nekudim, in whom no flaw occurred during the breaking. This is not so at the bottom half of Keter, the AHP that were fallen in HB during the Katnut. Afterward, during the Gadlut, they rose from HB and joined the Keter of Nekudim (see Item 84). Afterwards, at the time of the breaking of the vessels, they fell from the Keter of Nekudim once more and were revoked. Thus, they were flawed by their fall and revocation, and are therefore unworthy of Atik. This is why AA of MA took them.

Reading: (19:51) Baal HaSulam. Preface to the Wisdom of Kabbalah #131

The new Partzuf of AVI, which are at the level of Bina, sorted and connected to themselves the lower half of HB of Nekudim, which are the AHP of HB that fell in the Zeir Anpin of Nekudim during the Katnut. But afterward, during the Gadlut of Nekudim, they ascended and joined HB of Nekudim (see Item 94). During the breaking of the vessels, they fell once more to the Zeir Anpin of Nekudim and were revoked (see Item 107), and AVI of MA sorted them into being their Nukva.

Reading: Again, 131 (20:41) Baal HaSulam. Preface to the Wisdom of Kabbalah #131

The new Partzuf of AVI, which are at the level of Bina, sorted and connected to themselves the lower half of HB of Nekudim, which are the AHP of HB that fell in the Zeir Anpin of Nekudim during the Katnut. But afterward, during the Gadlut of Nekudim, they ascended and joined HB of Nekudim (see Item 94). During the breaking of the vessels, they fell once more to the Zeir Anpin of Nekudim and were revoked (see Item 107), and AVI of MA sorted them into being their Nukva.

M. Laitman: Here, I'm drawing the parts of the world of Atzilut with the level of the vessels, which they receive as Nukva, as females. So, it follows that AVI of Atzilut seemed to be standing on the same level of their AHP, which was, that was fallen inside ZON of Nekudim, yes? Because that's the level of their lack. AVI are meant to serve ZON; Arich Anpin is meant to serve AVI, that's why it's AHP of Keter and that's how it is. So don't be confused about AVI being set at the height of ZON of Atzilut here, because their service, their purpose, is not the Galgalta Eynaim inside them. What's important for us is what they need to correct. They need to correct that, that's what they give to ZON, giving their AHP, falling into ZON, giving the Light of Hochma to ZON again. And that's why he says that AVI take the AHP of AVI in Nekudim, which at the time of Keter was inside Galgalta Eynaim of ZON.

Question (Petah Tikva Center): (22:58) It's about how the lights pass through Galgalta Eynaim to all the Partzufim that come after it, and each Partzuf passes on to the upper?

M. Laitman: Through coupling by striking, and through everything that the upper one first receives, and it relays everything through it, and a very small portion it brings to the Partzuf after it.

Student: The world of Nekudim precedes the world of Atzilut, meaning it needs to be the source of the Light for it.

M. Laitman: If it didn't shatter, then of course, it would have been a Partzuf through which Lights pass to something after it. But, if the world of Nekudim did not shatter, there would not have been anything after it because in Gadlut it wanted to receive in order to bestow the entirety of the Light of the end of correction.

Student: So,, where does the Atzilut take the Light from?

M. Laitman: (23:54) Atzilut takes the Light from the place where it was born – Rosh of SAG: The world of Nekudim was born from Nikvey Eynaim of Rosh of SAG, and the world of Atzilut was born from the Metzach of Rosh of SAG. From there, it takes everything, SAG does everything that happens below the Tabur of Galgalta Eynaim, that's all SAG's doing. And all these Partzufim, everything that happens below the Tabur, is also included in the HaVaYaH of SAG. SAG, as a Partzuf, it has the tip of the Yud: Yud, Hey, Vav, Hey. Yud is Hochma in SAG, this is Keter of SAG, this is Bina of SAG. And in this Bina, there's the second restriction, therefore it has the feeling of Aleph. Here in Zeir Anpin of SAG, we have the feeling of Aleph, this is an indication of the second restriction, this is the Parsa, the line in the letter Aleph, the diagonal line with the Yud above and the Yud below, or a Dalet below, it doesn't matter, that's Galgalta Eynaim Melechah, the letter Aleph, that's what it symbolizes. And this is in Vav of SAG, and Hey, the last Hey of SAG, we have Yud, the feeling of Yud in Hei Yud, where from? From the shattering.

So, it follows that the corrections that we have in the world of Atzilut that emerges in SAG, it's all included in SAG, in this HaVaYaH. We have everything that exists below From beginning to the end of correction. The Rosh of SAG, when it extrudes the Nekudim, the dot of SAG, having them connect with NHY of Galgalta in order to receive lacks from them. Then Rosh of SAG begets the world of Nekudim, then Katnut, Katnut, Katnut, it shatters it. Rosh of SAG begets the worlds of ABYA, gives birth to Adam HaRishon, shatters Adam HaRishon. Rosh of SAG, the head of SAG, does everything, everything. We have no other system that's governing everything. And it's clear also why this is, it comes from the first, from the five phases of direct light. The light, which is Keter, then the discernment of Hochma wants to receive it, then it wants to resemble the Creator; this is the discernment of Bina. And this is the root, from here, everything stems, that's it. If Keter did not ultimately, excuse me, if Hochma, at its end, did not want to resemble the root, nothing would have happened.

(27:13) But because Hochma wanted to rise above itself and not to receive, but rather to be equivalent to the Giver. That's why the second discernment emerged, Bina. From that, everything cascaded. Otherwise, why does it exist, what for? You have the created being in the first phase, Hochma, you have the vessel and the light. And Baal HaSulam explains that the first discernment is all the light and vessel that the Creator dedicates to creation. Here you go, this is yours, and then the created being, as it receives, it begins thinking, thinking about things, sorting it out, saying, no, this isn't enough for me. I want to be like you, and that's where the whole process begins. And from that emerges the discernment of Bina, meaning it's not sufficient. I want to be like you, that is Bina, it is within Hochma, and then it emerges as a thing on its own and acts.

And that Bina, well, this is the SAG that develops after, which therefore determines the entire order of development and corrections. If not for a Nekudot of SAG, if it's not for SAG, then after the world of AK, nothing would have emerged either. Lights and vessels arrayed one opposite the other, like Keter and Hochma. Keter is the lights, Hochma, that's the vessels full of those lights, and that's all the five Partzufim of AK. Everything arrayed one opposite the other. As we have in the first phase in Hochma, here, five discernments in it, yes? And the light fills them, like HBD ZON with NRNHY of lights. The same thing would have emerged in the Partzufim of Adam Kadmon, and nothing more. But again, because Bina cannot rest, it must achieve equivalence of form with its roots. Therefore, she goes all the way and activates, initiates this entire process through NHY of Galgalta and so on.

Well, there's an explanation from the other side also, from the surrounding lights and NHY of Galgalta. Where that's the place of the desires, and the Creator wants to awaken Bina through them. What does it mean that Bina, that Nekudot of SAG at, descend? You want to bestow, you want to become like Me, equivalent to Me. You can do that by using the desires that I want to fulfill. If you fulfill those desires – NHY of Galgalta – then you will be like me, according to My will. I want to fulfill these NHY of Galgalta and the created being doesn't want to do it because it wants to be in equivalence of form. By that, it's not in equivalence of form.

(30:34) When it fills only what is above Galgalta, you understand, what happens here in these vessels, above Galgalta, above Tabur of Galgalta and below Tabur of Galgalta. Rosh of Galgalta, Toch and Sof, the head, the middle part of Galgalta, in the Toch of Galgalta, the created being is, you could say, similar to the Creator. But the surrounding light comes, which is the Creator, in essence. And says, I want to fill you up here. Here are your vessels of reception. Above Tabur, that's only vessels of bestowal, all the vessels of reception are below Tabur, and I want to fill them. If you want to be like me, you must fill them. Correct, you made the restriction but in the restriction you made here, by that, you actually don't become my equal – you're like Bina, throwing everything back. In order to be like Me, you must bestow upon Me, as I bestow upon you. Fill them. By that, you bestow upon me, by that, you become my equivalent. So, the light that comes gives us this feeling here, it comes from the Creator and it tells us who the Creator is, and who the created being is. And Bina stands between them, for she stands between Keter and Malchut, that's Bina in the middle. And Bina has to come to perform that action through her GAR and ZAT: Her GAR includes Keter and her ZAT includes Malchut, and that's what she does. If she doesn't fulfill NHY of Galgalta through her actions, then it cannot be said that she desires equivalence of form. That's in the second phase already; from there, because she wants to reach equivalence of form, she must fulfill these vessels. And from that, all this development begins. So, SAG, here, actually takes these desires, then builds a connection between them and shatters it, and then it builds the world of correction, Nekudim, Atzilut, Nekudot, that's it.

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Reader: Moving on to the next part of the lesson,

Song: (33:42)

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