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

Daily Lesson June 22, 2025.

Part 2: Recorded lesson - June 1, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #25

Reader: Now, we will switch to a lesson by Rav Laitman, on the preface to the Wisdom of Kabbalah, from June 1st, 2006.

Reading: (00:18) Preface to the Wisdom of Kabbalah. #25

Thus, as long as not all five vessels KHB TM have grown in a Partzuf, the lights are not in their designated places. Moreover, they are in inverse relation: In the absence of the vessel of Malchut, the light of Yechida is absent, and when the two vessels, TM, are absent, Yechida and Haya are absent there, etc. This is so because in the vessels, the higher ones grow first, and in the lights, the last ones are the first to enter.

M. Laitman: But we need to understand that all of our use is only to mark a certain state, because it could not be in its vessel, but eyes reveal vision, the light of vision, and ears reveal the light of hearing, and it cannot be otherwise. But we're speaking about the intensity that comes to a certain vessel if we use it completely, and not in the quality of the light, where certainly that same quality that comes to become revealed, it cannot come to reveal anything else. As we say that the lights are not in their place, it doesn't mean that suddenly the light of hearing reveals in the eye, and it doesn't go to the ear. But the matter is that the quantity of it, the amount, its ability, and its depth does not become revealed, because the light of Yechida needs to have four corrections before it, and then it will reveal itself as the fifth light that enters the vessel. We cannot reveal a light with such an intensity before prior corrections, but each time that we reveal the lights, we reveal them in a complete NRNHY. There cannot be a certain attainment without ten full Sefirot. That could bring confusion, but we have no choice but to understand that we speak about internal concepts, and we're not just speaking about names - where the light of Nefesh comes in the vessel of Keter, where the light of Nefesh reveals in the vessel of Malchut? There cannot be such a thing, that it becomes revealed in the vessel of Keter, the light that can become revealed in the vessel of Keter, and only the fifth light can become revealed, and therefore it is called Nefesh, which is called Nefesh of Keter. It cannot be something else. And when the light of Nefesh descends to Hochma, so then it becomes the light of Nefesh in Hochma, which is suited to the vessel of Hochma, that it can reveal. And in Keter is revealed the light at a higher intensity, Ruach. But what? Ruach of Keter. So we have Nefesh of Hochma, of Hochma, and Ruach of Keter. So to understand, we should understand that they're not the same lights that descend from a higher degree to a lower degree, or on the contrary, that they rise, and each time there are ascents and descents. So certainly each vessel reveals a light that is capable of revealing. But we say that the lights are not in their place, because they still have not revealed in the vessels, the lights that are really suited for them according to their intensity, according to the screens.

Question (Petah Tikva Center): (04:20) If it talks about one Partzuf, how come it has different intensities, different powers, and different Sefirot?

M. Laitman: No, but I once read that the eye reveals 98% of the information that we see. Even though our cells, I once read, most of the cells in the mind are cells of smell. It's fields of cells of smell. That's all we have in our mind. How much do we use smell? And if I lack smell, it seems not so bad to me. There are people who don't even smell, so what? Meaning, there's a difference between what is prepared on behalf of the vessel and what it reveals. That's on one hand. And on the other hand, we see that all these vessels from the beginning work at a different intensity, a different power. Children, everything they have, they put in their mouths. They don't feel any different. The eye doesn't perceive, smell doesn't tell them anything, only taste. So we see different vessels work in different ways with us, and here it's also the case. Above. Now, why does the vessel of Keter reveal more than the vessel of Malchut? We say that in Keter there is NRNHY, and in Malchut we have the light of Nefesh. So the vessel of Keter reveals five times more, let's say. These are numbers that you also can't compare, but five times more than the vessel of Malchut, yes. Just like the eye reveals 98%, and the sense of smell reveals half a percentage. That's all. Why is that the case? Because the purer the vessel according to its nature, its original nature, according to the vessels and screens, it's closer to the light according to its nature. So then it can reveal the greater quality of the vessel. The more the vessel is coarser in its intensity, in its power, so it can reveal more intensity of the light, a greater light. But where? In the vessels that it's capable of revealing, of doing something with them. It says that the wise is greater than its mind, and where is the fool? Where is it? It's opposite to the mind, that's what we say, because we activate the coarseness, the force activates the vessel. So we have a difference between the closeness of the vessels to the light, naturally, there's a natural closeness, how they grew. And there's a difference in the vessels, how to activate them, how the coarseness activates them, which is the desire. The five vessels are independent of the desire, they're in each and every one. According to the degree of the desire, they activate the vessels. I sometimes do not see. Why not? I'm not interested in seeing. I can not see in the eye, and I can not see because I have no interest in it, so I don't see. And one is connected to the other. Meaning, a big desire activates all five senses in a great power, and a small desire does not really activate all of them until the desire disappears and then it dies. And then where are the senses? You can take those eyes and implant them into someone else. Okay, it'll work, because someone else has a desire. And someone who's dead, why do they die? Because their desire finishes, that's all. So the opposite value between lights and vessels is a very fundamental thing, and I'd say that it's not so simple. It's multi-layered, and it works on many parts. Don't get confused. Ten Sefirot, NRNHY, KHBTM, they are all in each and every state, they work completely. And all of them.

Question (Petah Tikva Center): (09:25) When we talk about a complete vessel in five Sefirot, it describes that the light of Nefesh enters the vessel of Malchut. What happens at that time with the vessel of Malchut?

M. Laitman: I don't understand. There is a vessel. In the vessel, there are five parts. The light enters the Kli and fills it. If the light did not fill yet, the tip of the Yod, Yod- Hei-Vav-Hei, if it did not fill it, then there's no feeling that it's in the vessel. It filled this vessel, the smallest light, and that is called the light of Nefesh. You can say NRNHY of Nefesh. That's the first state. You have KHB, ZON, and you have NRNHY, five vessels with five lights. That is all called that the light of Nefesh in the vessel of Keter. Why? Because all in all, the coarseness, the general coarseness of Shoresh, of the root, now the vessel activates the Aviut Aleph, the Aleph coarseness, a completely new state, Ruach NRNHY. It enters, KHB ZON, Ruach. You can say NRNHY of Ruach. State two. What's the difference between the two of them? The difference between the two of them is one is Nefesh in intensity and the second is Ruach in intensity. Why? Because of a different Aviut, Aviut Aleph, Aleph of coarseness. So, all in all, we call that that we have Ruach, of the Ruach in the vessel of Keter. And accordingly, we can draw more, Neshama, Haya, and Yechida, more such Partzufim. And afterward we say, what's in all these Partzufim, where there's this Partzuf that is called Keter, and this is Hochma, and this is Bina, and this is Zeir Anpin, and this is Malchut. And we can also draw them in this way, where the light of Nefesh enters Keter, and afterward Nefesh and here is Ruach, and Nefesh, and here is Neshama, etc. You can draw all five of these states as one Partzuf in which all the lights enter. What all in all did I do? I took a Partzuf, as usual, and we said that the light of Nefesh enters, and afterward Nefesh descends, and then the light of Ruach enters, Ruach descends, and the light of Neshama descends, Neshama descends, and the light of Haya descends, and afterward enters the light of Yechida. What did I do? We learned that, yes? That's how the lights enter the vessels, Keter, Hochma, Bina, Zeir Anpin, and Malchut. That's how we learned that they enter. So what did I do? I only said that the light of Nefesh enters the vessel of Keter, I drew that in a complete way. Afterward, the light of Ruach enters the vessel of Hochma, and I drew that in a different way. That's all. And here I said that it is Keter as if it's one element, but it cannot just be one element. It divides into five or ten, however, it depends how you count, KHB ZON, or Keter, Hochma, Bina, Netzach, Hod, Yesod, Malchut, Chesed, Gevura, Tiferet, Netzach, Hod, Yesod, Malchut, and then I need to draw it in a different way. Meaning, we take an element and we speak about it. And certainly you can go to compress it into a bigger structure, or on the contrary, you can detail it into a smaller structure. Always, if you take an element, it's always the ten Sefirot of NRNHY, otherwise you have no one to speak with. So, does such a thing exist, the light of Nefesh in the vessel of Keter? It exists towards something else, and toward itself, NRNHY in KHB ZON. Like a small child, he has no mind, no intellect, he has none, he does, for his degree, he has everything. Legs, arms, the spirit of life, everything he needs. But in relation to an adult, it's considered nothing, it's Nefesh of Keter. Is that clear? So, we always speak in relation to the relationship between the Partzufim. And the Partzufim themselves. certainly, as we remember, that they have ten Sefirot with five lights, right? And that's all. And that doesn't change. Otherwise, it's an element of creation. We have nothing to speak about there. It doesn't exist.

Reader continues: (16:44) You will also find that each light that comes anew dresses only in the vessel of Keter. This is so because the receiver must receive in its most refined vessel, the vessel of Keter.

M. Laitman: It cannot be otherwise, because one feels oneself as an animal, a beast, it doesn't matter what. First in the closest vessel to what I go to feel. And so, let's say, as an example, I feel waves, noise, sound, waves of sound in the ears. When I feel them, I also feel them that my body is moving, I also feel that, right? But what? The vessel that is closest to that, that's suited for that, first reveals that phenomenon to me.

Reader continues: (17:43) For this reason, upon reception of each new light, the lights that are already dressed in the Partzuf must descend one degree from their place. For example, when the light of Ruach enters, the light of Nefesh must descend from the vessel of Keter to the vessel of Hochma to make room in the vessel of Keter to receive the new light, Ruach.

M. Laitman: Where does that come from? It comes from the four phases of direct light, it's the development of the vessels. What does it mean that the light of Ruach comes to the vessel now? What vessel does it come to? Outside of the vessel, the light is in absolute rest, but the vessel develops within itself from the Sefira of Keter to the Sefira of Hochma, that it understands more, that it feels more. In the light of Keter, it feels nothing. It's got the giver. In Hochma, it feels the giver of the pleasure. It reveals the light of life, Hochma, from its development. So then it starts tasting, and then it starts increasingly understanding Keter and Ruach. What's Ruach? That the giver gives it this flavor, that it gives it this sweetness. Firstly, it didn't feel that. It felt that there was someone. Now it feels that someone wants to give it flavor. That is called, that it attains the light of Ruach in the vessel of Keter. And now the emanator, it reveals what it is toward me in a direct way. Right? That it gives me pleasure. Meaning, the development is on behalf of the vessel, where the lights come from above. There is no NRNHY outside of the vessel. The vessel, out of its own development, reveals the NRNHY. First, the vessel developed Aviut, coarseness, screens, and then it attains more, which means that more lights came to it.

Reader continues: (19:55) Similarly, if the new light is Neshama, then Ruach, too, must descend from the vessel of Keter to the vessel of Hochma to vacate its place in Keter for the new light, Neshama. As a result, Nefesh, which was in the vessel of Hochma, must descend to the vessel of Bina, etc. All this is done to make room in the vessel of Keter for the new light.

M. Laitman: But in any case, why do we say that lights come to the vessels? It is because the lights develop the vessels. Light develops the vessel. When it develops a vessel from within, the vessel starts revealing, feeling, perceiving it in more depth according to the correction and sensitivity of the vessel. So, from that in which the light bestows or influences the vessel and causes its development. So that same abstract light, we say that the lights enter the vessels. However, the path that we learn from below upward about the souls that rise to Ein Sof, there we don't learn that the lights enter the vessels, but there we say that the vessels precede the lights, and here the lights precede the vessels in any case. Because here the light is still developing the vessel. Until the vessel reaches the final descent, total disconnection from the light, the light still acts in the vessel and builds discernments in the vessel until the most detailed of details, until the AHAP of the upper one that folds into this world. Until that point, the light works.

Question (Petah Tikva Center): (21:59) The cause and consequence are not clear. Does the light vessel develop the vessel of Keter and then the light of Nefesh must go down to Hochma?

M. Laitman: The light develops the vessel of Keter. The Keter falls to Hochma, like we learned about the four phases of direct light. And the vessel of Hochma is the development of the vessel of Keter that starts feeling that there is someone that gives it something. It gives sweetness, etc. It doesn't matter. Or Bina reveals that and wants to already resemble it. So, the light develops the vessels and the vessels reveal the light that is developing them. The light is abstract and singular. It has no characteristics, but the vessels in its relationship, it goes, who is developing me? What does it want? And accordingly, it gives it all kinds of names according to the development of the vessel, how much it reveals. So then it says that it reveals in it the light of NRNHY. But the vessel reveals a certain phenomenon and gives that phenomenon names. And it's not that the light has names, but the names are connected. And as a result of the correction and development of the vessels alone. Now, we need to remember that very well, that rule that there is no light without the vessel. And light without a vessel, meaning it's unattained, it's Atzmuto, it's His essence, and the impression, the awakening, the shaking of the vessel, we call that the light. That there is a vessel, a desire, and that desire starts, something awakens there, something happens to it. So, the outcome of that, of that vibration of the desire, we call that the light. Something happens to it. So then we can say that there is something or someone there that awakens in me. And according to the awakening that it gets, it enters into some vibrations, etc. So then it calls all kinds of names, phenomena that are seemingly outside of it, and work on it in such and such ways. That is all inside the vessel. And that is called “from your actions, we will know you.” That outside of the actions, we cannot determine anything. And according to the actions, we call someone who seemingly awakens these actions, but it's a seemingly. Because Him, Himself, we never attain.

Reader continues: (25:20) Keep this rule in mind and you will always be able to discern in each issue if it is referring to the vessels or to the lights. Then you will not be confused, because there is always an inverse relation between them. Thus, we have thoroughly clarified the matter of the five phases in the screen, and how through them the levels change one below the other.

Reading: (25:51) Preface to the Wisdom of Kabbalah. #26

We have thoroughly clarified the issue of the screen that has been placed in the vessel of Malchut—phase four after having been restricted—and the issue of the five kinds of coupling by striking within it, which produce five levels of ten Sefirot one below the other. Now we shall explain the five Partzufim of AK that precede the four worlds ABYA.

You already know that this reflected light, which rises through the coupling by striking from below upward and dresses the ten Sefirot of the upper light, suffices only for the roots of the vessels, called “the ten Sefirot of the Rosh of the Partzuf.” To complete the vessels, Malchut of the Rosh expands from those ten Sefirot of reflected light that clothed the ten Sefirot of the Rosh and expands from it and within it from above downward to the same extent as in the ten Sefirot of the Rosh. This expansion completes the vessels, called “the Guf of the Partzuf,” as written in Item 14. Hence, we should always distinguish two phases of ten Sefirot in each Partzuf: Rosh and Guf.

M. Laitman: First of all, we need to understand and to agree with the method of study. What did we study until now? Four phases of direct light, where afterward the vessel of Malchut comes, where it decides to become restricted, and to make upon itself a screen, and to receive only according to the extent in which it has a screen. And suddenly it tells us that we have five worlds, AK and ABYA, and the first world that is called AK, Adam Kadmon, it includes five Patzufim, which come from the biggest Patzuf to the smallest Patzuf. In that way, it gives us facts, meaning the method of study is first of all to give information, that this is how it is, and we need to receive. And when I receive that this is how it is, so I don't go with questions of why is it such and such and so and so, but it's important to absorb that information. So he says simply, we have five Patzufim, what are Patzufim? Five portions that we receive, meaning five Patzufim of AK. One portion, it says how this portion works. First, we had Malchut of Ein Sof, and the previous phases, the previous Bechinot, Shoresh, Aleph, Bet, Gimel, and Dalet. Root, one, two, three, four. That's how I write, draw. So, then it was a decision to make a Tzimtzum, a restriction, and afterward a screen. And the restriction and screen is called that they accepted upon themselves a special attitude to the emanator, to the light, where they said, wait, wait, we think how much to receive from you and how much not to receive from you. So the light comes, and there is no entry just like that, meaning according to desire, but there's this other element here, beforehand, called Rosh. Beforehand, there was no Rosh. Previously, there was Toch and Sof, but there weren't even Toch and Sof, there were simply Bechinot, phases Shoresh, Aleph, Bet, Gimel, Dalet. Root, one, two, three, four. Now there's a difference. I feel Bechinot Dalet, phase four, as a very principle and important phase. And the previous phases, not so much. They just give me this feeling of the qualities of the Creator. That that's how He relates to me. So now, there is a Rosh that was not there previously. And according to the Rosh, and according to Bechina Dalet, phase four, I make a calculation to receive a certain part of the light. And in Bechina Dalet, phase four, I don't receive it. I decided to make upon it a restriction. Why? Who is phase four? Phase four is with me now. It's that same part that is incapable of receiving in order to bestow. So I divide the Partzuf into Tabur, into Sium, the conclusion, into Peh, into Rosh, Toch, Sof. And then, when I speak about parts that receive or don't receive, I can, with each and every part, I can divide each and every part into ten Sefirot. And then I have the ten Sefirot of Rosh, and then the ten Sefirot of Toch, and then the ten Sefirot of Sof, etc. And they say this, that after I completed this Partzuf, this Partzuf gives birth to a lower Partzuf. I already draw it according to how it dresses. He doesn't tell us that. He simply says that we have five Partzufim, and this Partzuf gives birth to another one, and another one, right? And another one, like this. Five Partzufim, which are Keter, Hochma, Bina, Zeir Anpin, and Malchut. There's this relationship between them, or their names, Galgalta, AB, SAG, MA, BON. Why are there these names? AB, SAG, MA, and BON. The names are simple. They're a simple thing. If I take HaVaYaH, which is HaVav in Gematria, and the filling of the light of Hochma. How much is the light of Hochma?

Reader: Friends, now we will move to a live lesson with Rav, and now we'll sing a song together.

Song: (33:39)

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