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

Daily Lesson July 14, 2025.

Part 2: Recorded lesson – June 29, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #51

Reader: We will now continue and watch a recorded lesson from June 29, 2006, Baal HaSulam, Preface to the Wisdom of Kabbalah, item 51. 

Reading: (00:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #51

51) We should also know that the restriction was only on the light of Hochma, whose vessel is the will to receive that ends at phase four, where the restriction and the screen occurred. Yet, there was no restriction at all on the light of Hassadim there, since its vessel is the will to bestow, in which there is no coarseness or disparity of form from the Emanator, and it does not need any corrections.

Hence, in the ten Sefirot of the upper light, these two lights, Hochma and Hassadim, are bound together without any difference between them, since they are one light that expands according to its quality. For this reason, when they come to clothe in the vessels after the restriction, the light of Hassadim stops at Malchut, too, even though it was not restricted. This is so because had the light of Hassadim expanded in a place where the light of Hochma could not expand even a bit, meaning the ending Malchut, there would be a shattering in the upper light, as the light of Hassadim would have to be completely separated from the light of Hochma. Hence, the ending Malchut became a completely vacant and empty space, devoid of even the light of Hassadim. 

M. Laitman: Meaning basically, in the Rosh there is always the light of Ein Sof, but there are also different measurements of Ein Sof, but with respect to the Partzuf. Meaning, no one limits me, and therefore, to me, this is called, Ein Sof, and I now choose what to do. What's in the Partzuf is light of Hochma within light of Hassadim; at the Partzuf, light of Hassadim expands and below the Partzuf there is no light. No light expands because if it would, there would be a shattering in the light. What's that? That's a term we'll define at a later point. It's impossible, in general, it's impossible for one light to appear without another. Meaning, light of Hochma doesn't exist without light of Hassadim, and light of Hassadim, even though we mention it, it can't actually exist without light of Hochma. Because there's really only one light and its way of appearance to the Kli is discerned as Hochma or Hassadim. 

Question (Petah Tikva Center): (03:33) But under the Tabur, we see that there's only the light of Hassadim?

M. Laitman: Under the Tabur, there's light of Hassadim and even there's light of Hochma. But this illumination is very special, I'll tell you how: The light in the Rosh, there's 100% light there. In the Guf, in the Toch, I received 20% perception, 80% is below the Tabur – there's a prohibition on receiving. When I don't receive something, I need to make the calculation that this is what I'm not receiving. Meaning, I know exactly what the pleasures are, I as if smell them, as if taste them, because I do a coupling of striking over those 20%. And in that coupling of striking, I determine that 80% I taste and see that I can't receive in order to bestow. But I have to feel that I can't receive it in order to bestow. Meaning, I have a connection with the pleasures that are outside, and they shine to me. I reject them from below upwards but I feel them and see them only through rejection. I can't use them and bestow to the upper one, the Creator. But I'm truly using them by not using them. Meaning, I know them, I reject them, I know everything about them. 

These are lights that existed, we have examples in this world, these are lights that existed in the vessels. These are lights that existed in the previous state, the vessel of Ein Sof, inside the Kli. We felt all those pleasures, so there are records, so there's no problem to make a calculation, and the calculation has to be precise. So, it's not just pure rejection. And so below the Tabur, there's light of Hasidim with an illumination of Hochma. But this illumination is not that I receive a little bit, I don't receive anything. But only from what, from attaining the pleasures through the rejection, that's what's called illumination. Illumination is a very general name but you could interpret it as a little bit of reception, but it's not. Why am I saying that? Because there's no such term, Hasidim without Hochma, Hassadim is built on Hochma. 

No, we're not counting, dot, now, we don't know what that is. You're smart, you studied Preface before that. What, where how did he call the Rosh? Did he divide the Partzuf to Sephirot or not? We should then say Keter, Hochma, Bina, because HBD begins only from the second restriction, the reality of three lines. 

Reader: Item 52. 

Reading: (07:44) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #52

52) Now we can understand the content of the ten Sefirot of Sof of the Partzuf from Tabur down. It cannot be said that they are only considered light of Hasidim, without any Hochma, since the light of Hasidim is never completely separated from the light of Hochma. 

M. Laitman: Yes, so a bit of patience, and that’s it.

Reading: Rather, there is necessarily a small illumination of the light of Hochma in them, as well. You should know that we always call this small illumination “VAK without a Rosh.” Thus, the three phases of ten Sefirot in the Partzuf, called Rosh, Toch, Sof, have been explained. 

M. Laitman: So, he adds to what we've explained, that below there is also an illumination of Hochma, and he just says that the light of Hasidim cannot depart from the light of Hochma, but we discussed this as well. Because the created being is the will to receive and the will to receive feels only Hochma, it cannot feel Hassadim. Hassadim, for him, it's not the same frequency at all. Teach a dog or a cat a philosophy, right? How can you even, it's not what the will to receive is ready to absorb because it goes against its nature, they cannot bestow, our desires, yes? They can acquire a certain special attitude towards bestowal, but they work – to tell the truth – they work with the will to receive, and with the filling of the will to receive. So, it's a specific kind of filling, a specific type, a kind of usage of the will to receive, in a certain manner of receiving the feeling in the will to receive, and that's called receiving the light of bestowal. Who's bestowing? The will to receive. What spreads in it? The light of Hochma. Why do we call it the vessel of Bina, the vessel of bestowal? It doesn't want anything, Hafetz Hesed, seeking only grace, and the light of Hassadim spreads in her. It remains the same substance, the will to receive. And the light in it cannot be different to the light of Hochma but, the attitude towards my desire and my fulfillment. Not the desire and fulfillment, but they're a means by which to bestow upon the Creator, to take myself, it's called – well, let's say devoting one's soul, yes, devotion – where I relate not to my nature and its fulfillment. But I think about how to perform an action through that so that I am entirely just a means by which to perform an act which is above me. That is then called, my vessel, my Kli, a vessel of reception with the light of Hasidim. But in truth, it's the vessel of reception with the light of Hochma. A little bit. Did you did you catch that? Let's hope. Continue. 

Reader: Item 53.

Reading: (11:36) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #53

53) And now we shall explain the order of the clothing of the Partzufim Galgalta, AB, and SAG of AK on each other. Know that each lower one emerges from the screen of the Guf of the upper one once it has been refined and has equalized its form with the Malchut and the screen at the Rosh. This is so because then it is incorporated in the screen at the Rosh, in the coupling by striking in it.

And once it undergoes the coupling by striking in the two records—coarseness and clothing—that remain in the screen of the Guf, its coarseness is recognized as coarseness of the Guf. Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf of AK, descends, and clothes its Guf, meaning at her root, since she is from the screen of the Guf. 

M. Laitman: Meaning, as we learned before, Galgalta performed a coupling by striking, Zivug de Haka’a. And spread from the Peh to the Tabur, here, there was the beating, the Bitush Pnimi and Makif [inner and surrounding lights], and the screen was purified. The Reshimot that came from Tabur back to the Peh, these records, Reshimot, bring about the creation of the emergence of the new Partzuf. The new Partzuf emerges as an outcome of the Guf of the upper one. What degree exactly, through what discernments, is it related to the Guf of the upper one? It descends to the Chazeh of the previous Partzuf, and from here on it begins to spread. 

For example, here, the root of AB, which comes from Chazeh of Galgalta. Why? Because the Masach, the screen that was at the Peh, the mouth, the screen of the Peh, has now lost its coarseness and descended one degree. Here, it's Dalet of coarseness and here, it's Gimel of coarseness. Meaning, the lower Partzuf is an outcome of the Guf of the upper one. Why is it an outcome of the Guf? It's only the Peh that descended to a lower degree, and this is a screen. The screen descends, but with what records? Here, it's the screen, here is the Zivug, the coupling over the Reshimot of the Guf of Galgalta. 

And so, the second one is an outcome, not of the head of the previous one, but the body of the previous one. What does it mean? It means that it's deeper in the matter, in substance. It's not just lesser, rather, the distinction between Galgalta and AB is that AB is deeper into the matter. It's an outcome, a result from the substance, the matter of Galgalta, the Guf. And it then SAG inside of AB, and so on and so forth, as we say, as we discussed in the four phases of direct light: Each discernment is deeper, each phase is deeper than the other. This is Shoresh, Shoresh is within Aleph, and within Bet, you have Aleph and Shoresh. Within Gimel, the third one, you have Bet, Aleph, and Shoresh, two, one, and root; and within the fourth phase, we have the third, the second, the first, and the root. All the discernments, all the phases. 

So, Galgalta emerges as a root, Shoresh. Now, AB is together with Galgalta, or we can put it differently: AB, when it emerges, it emerges from Galgalta, so Galgalta performing the coupling by striking over ABA, then AB spreads within Galgalta. So, AB emerges, then is refined, and when a coupling happens over AB, the Zivug is not in AB. If the records move to Galgalta, Galgalta performs a coupling by striking with Ein Sof. Then AB spreads within Galgalta. And then continues, moves over to AB. So, within Galgalta, you also have the extension of AB, and then within it, you also have SAG, and MA, and BON. And so, when we say that the light enters Galgalta, and Galgalta performs the coupling by striking, this is like Nefesh. After that, when AB performs the coupling, it's Nefesh of AB, but Ruach of Galgalta. 

So, each time AB enters deeper and deeper into the matter, and so it is with the following Partzufim, with all of them. And so, the difference between the Partzufim is qualitative, not quantitative. The second emergence is Hochma, after that it's Bina, and so on and so forth, as we see here. So, what's the problem? The light enters the substance, the matter, the will to receive. No, it doesn't just enter, it transforms matter in a profound manner. Here it's reception – the first phase, but in the second phase it's bestowal, and in the third it's again reception, and in the fourth it's double reception. So, we never have something that's less or more; it's always about quality. So, AB is deeper in that substance, the matter, and therefore it's called, Hochma. And now what is the Shoresh, Keter? It's with respect to the others, it's the Shoresh, the Root, it's the root for all of them. 

Question (Petah Tikva Center): (18:45) From Galgalta to AB the screen is getting smaller. What is getting smaller, the will to bestow?

M. Laitman: We never talk about desires; we talk about screens. 

Student: So, what changes about the screen, how does it change from AB? 

M. Laitman: Previously, he could work with all the desires which were revealed in it, with all the screens which were revealed in it. With all the lights that came before, it performed a coupling over the maximum that it could. And it felt that it's doing everything in order to bestow, that's what he felt. Now, when the surrounding light came and collided with it, he decided to purify, and he attained his own limits, he received 20% in order to bestow. Then he didn't have the attainment of that limit, so I received 20%, I cannot bestow more. But that's not the real limit, why? Because this I can do. But, when the surrounding light comes and he has to depart from the entire operation, receiving in order to bestow, he has to be purified entirely from bestowal, then he has a big problem, he attained that he cannot bestow. And this is completely different to him having received a little bit in Galgalta, 20%, let's say. Because there he feels like a hero, the bestower, he didn't discover any limit yet, any boundary. 

But after the Bitush, the beating, he feels that he failed, a 100% failed. And so, when he performs the coupling by striking in the second Partzuf, then he performs a coupling by striking not over what remained – just desires. But rather, he performs a coupling by striking over the same 613 desires, but with the attainment of the limitation. He is no longer like Galgalta, now, he doesn't have the same conditions in AB. And therefore, he, the Partzuf, on the one hand, he is weak; but on the other hand, he understands the substance better. And so, he has greater coarseness, he understands himself and where he stands. We're not talking about the Partzufim themselves, it's how they attain their coarseness. AB feels more coarse than Galgalta, that's his attainment because the coming of the light and its departure makes the vessel creates the vessel. And the limit that was discovered through the beating, the Bitush, the decision to be purified, that limit is now in AB. 

When he works with that limit, for him, it is a means by which to enter deeper into the substance. So, AB is deeper, he attains more than Galgalta. That's why it's the light of Ruach instead of the light of Nefesh. Towards Galgalta, with respect to Galgalta, he's like the growing degree, vegetative, compared to the inanimate matter, on the one hand. Now, on the other, it's not exactly right, it's actually the opposite. Galgalta, she performs a coupling the second time over AB and she attains these two operations. First, I performed the coupling by striking as Galgalta, now I do it again as AB, meaning the inner AB, which spreads within Galgalta. It's deeper than Galgalta herself, and there, the light of Nefesh is attained, and the attainment of the light of Ruach happens as well, and that's how it is. Then, after a while, you find that Galgalta has the whole of the NRNHY, and all these operations are actually the operations of the same Malchut, the same Galgalta. In the first Partzuf, in the Olam, in the world, there, all the outcomes and insights and discernments, they all accumulate there, in Galgalta. Because she performs all these actions; she repeatedly builds her attitude towards the light. Well, let's continue. 

Reading: (24:15) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Rosh, Toch, Sof in Each Partzuf and the Order of Clothing of the Partzufim in One Another #53

Indeed, the screen with the coupling Malchut of the new Partzuf had to descend to the place of Tabur of the first Partzuf, since the screen of the Guf with the ending Malchut of the first Partzuf begins there.

M. Laitman: Why? And where does the subsequent Partzuf take the vessels? From the first Partzuf, the vessels that it didn't use – there are many questions about this: Why do the vessels that Galgalta cannot use, the vessels of her Sof, why can AB use them? So, you have answers for that. Also, AB uses the screen of coarseness level 3, not level 4. So, he takes the same portions, you could say, but he uses them with small desires. For example, I have some kind of big, beautiful dish in front of me, and I'm very hungry for that dish, specifically. I can't receive it in order to bestow, or maybe I can, but only a little part, yes, two spoonfuls. 

If I come to the same dish the second time, and I ate something before that, I don't have such a strong desire for it, and now I can take in order to bestow not two spoonfuls as before, but maybe ten, clear? Because I have a lesser will to receive, and so I can take more, and to bestow with it, through it. Now, my bestowal if I took two, rather, ten spoonfuls, is it greater or lesser bestowal? I bestow according to the pleasure that I feel. The more I enjoy, the more the Creator enjoys me, yes, on the one hand. But in terms of quality, it's a question. In terms of quantity, no question, because ten spoonfuls, it's not the same as two, so how to make the calculation? So we say, no, we don't perform a calculation here because AB and Galgalta and all these Partzufim are simply the purification of one screen, which has to go through all these operations from Galgalta and all the way to the end to continue and build all those Partzufim – Galgalta, AB, MA, SAG, BON – to be purified in every Partzuf, to be impressed by all the records. And so, to beget all these Partzufim from Olam Adam Kadmon. And now, every subsequent Partzuf, of course it is an outcome, it's an offspring of Malchut of the Rosh, of the upper one, with the screen that stands at the Peh of the Rosh. It's the offspring of the Reshimot of the Toch of the upper one, because there the lights were received and the screen purified from there. And it's an offspring from the Sof of the upper one because from there he takes the substance over which it is now built. 

Question (Petah Tikva Center): (27:36) I understand that if I am a guest and take pleasure from what the host is giving me?

M. Laitman: No, no, how can you be so certain? Come to me and I'll tell you, huh? 

Student: Can I come to a state when I receive something in spirituality?

M. Laitman: Why?

Student: For example, at somebody’s house – he can understand. He's saying that at his mom's house, he can understand because there he can eat with more pleasure, and so on.

M. Laitman: Well, that's just with your mother that you can say that.

Student: So, the question is, how to reach spirituality?

M. Laitman: Well, if you feel that the Creator is like your mother, the same kind of attitude from Him, He loves you and he enjoys it when you feel pleasure, then you'll begin to receive from Him, and you won't feel shame, and you'll enjoy it. Why is that not possible to do? The Creator is hidden, concealed. He doesn't want you to discover Him as you see your mother. Why? Because with respect to your mother, you, well, we can say you're her son, so you're permitted, if we can say that, permitted to do that. But with respect to these two Partzufim, or with respect to reception and bestowal, you are the receiver. You're like a parasite. You receive; you use someone's love. That's why I said that kind of a rude word, parasite. Why? Because I'm being treated well, and I take advantage of that for my enjoyment, I exploit it, yes? 

So, with respect to your mother, it's something different because there's natural love there and no calculations, yes? Why? Because by nature, we later give the same love to our children. We cannot reciprocate that kind of love to our parents, never. It's not the right order of the emergence of the Partzufim, of the process. What you receive from the parents, you then pass on to the children. But if we talk about the process of creation and the correction of mankind, the Creator, when he shows his love to a person, if he does that, he'll corrupt the person. The person will never become a bestower, similar to the Creator, it will turn him just to a receiver. And we see how the kind of education where you give everything to the child, that just spoils the child, right? It's written also, he who spares his stick, hates his son, meaning he doesn't want to beat his child. And then we say that he hates the child. Why? Because without those beatings, the will to receive cannot grow, he'll be satisfied with what you receive, and the brain will never grow, he'll never know how to be a human being. Well, let's hope that we will become human beings, so expect the blows.

Reader: And now let’s move on to the next part of the lesson. Before that, let's sing a song.