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

Daily Morning Lesson: July 16, 2026

Part 2: Baal HaSulam. Introduction to the Preface to the Wisdom of Kabbalah

Student: Hello friends. We're studying the preface that Rav is giving us. Now we're going to connect to a fascinating lesson. It's fascinating both in terms of us having to maintain the right intention and remember why we're studying the Preface to the Wisdom of Kabbalah, and also because it's lesson number 10, its first part, and Rav begins from the very beginning. 

He approaches the student and says: "You remember?" "You don't." "Let me start from the beginning." And he starts from the very beginning: the whole of the evolution of creation. And in this lesson you have so many details. And you can see how Rav gives us a story of all of the evolution from above downward, to its very detail. So, be very concentrated both in the story, and in the process of the cascading from above downward that Rav gives with very precise words, and very much by way of cause and consequence. He doesn't miss anything. Exactly according to what Baal HaSulam gives; he goes with Baal HaSulam, and we don't forget why we are learning it. 

Student: So, we remember that while listening to Rav, we wish to remain with him in the same flow as him. You can write, you can take down questions, as long as you stay in the same flow with him, and together with him, we'll enter the upper world. So, we're going to go to lesson number 10, the first part of lesson number 10. Please.

M. Laitman: (01:51) Okay, what did we learn? Where did we stop? Adam HaRishon? Adam HaRishon, not yet? Okay. Okay, so we go back Completely — how was he born? Where was he born from? We didn't talk about it? Adam HaRishon? 

Student: Adam HaRishon. 

M. Laitman: Okay. We're going to go over the entire system again. From the Creator we get root quality, then phase one- which is the will to receive, and it fills it. Because it completely fills it, the light gives the desire its quality — to bestow; and then the desire wants to bestow back to the Creator, and consequently rejects all of the light. This is called phase two. Phase three is where phase two decides how much it receives so it could bestow, and then phase four decides that she doesn’t want to bestow, wants to receive completely. I'm not going to stop here on any of the phases, because we talked about those things. 

Phase four is filled completely by the light- It's called Malchut of Ein Sof. And later, because it's filled by the light like phase one. But because she is filled by her own desire, by the light, she feels that she is receiving by herself. She feels how much it's opposite to the light. She disagrees with this feeling. She makes the first restriction. She rejects the light. She remains empty. This is called the world of restriction. And this is called the world of Ein Sof. And Malchut remains empty. You can also draw it like this. It has concentric circles, and inside, the middle point where all of the desires of Malchut — all of this is Malchut- Phase four. 

All those qualities are called the first nine of phase four. And this is phase four itself. Phase four of phase four. What do we do next? 

Next comes, after the restriction, and phase four remains empty. We learn about what she thinks of doing. She says, maybe I'll begin to receive in order to bestow as much as I can, and then it receives. We draw phase four as a line. Why? She says, as much as I can receive, I will receive, and as much as I can't, I won't. And the light comes, and it rejects it. This place of decision is called Peh- mouth. And then it receives how much? As much as it can. It's called Tabur. And the entire state of that phase is called Sium. Whatever she receives is called inner light. The part she did not receive remains as surrounding light. And then from the clash between inner light and surrounding light she begins to be refined. Let's do it like that. The screen is refined. Here we had a coupling on four over four, the maximum she's able to receive. It goes down to the place called Chazeh, and it makes a new coupling with striking, four over three. The first Partzuf, where she receives the light, is called Galgalta. The second is called AB. And it receives as much as it can in order to bestow. Again, there's inner light and also surrounding light.

M. Laitman: (07:23) And after the refinement again, and here again there's a coupling with striking on the remaining records, which is three over two, called SAG. It expands down, inner light, again a clash between the inner and surrounding light. It's refined. And here, when it begins to be refined, there's a special matter here. 

When it begins to be refined there's an addition here. It begins to refine itself, and it expands down here, and it fills the place below the Tabur, in this part of Galgalta. 

This Partzuf that comes down here is called Nekudot — Nekudot of SAG. We have Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut. The light of Hassadim comes down here and fills the Sof of Galgalta with the light of Hassadim — the light of Hassadim. Because there were records from Galgalta that remained here, empty, these records are now felt inside this Partzuf, the records of four over three. And these records have a screen of two over two. It was three over two. Two was inner light, but when the light departed, you had Bet-Bet- two over two. And then the records of four over three are stronger than the screen of two over two, and the resulting action is called restriction, Tzimtzum. Malchut rises to the middle of Tifferet where vessels of bestowal end. It's called Galgalta: HBD is Galgalta, HGT is called Eynaim, and together, it's called Galgalta ve Eynaim, vessels of bestowal. 

And they remain free but those vessels called Ozen, Chotem, Peh — or collectively AHP — they are vessels of reception. And the action called restriction is performed on those vessels. Malchut rises up to here this actually is called the second restriction. 

Meaning from this point on, we have a boundary called Parsa, which has the upper light that comes from Ein Sof, from here, can expand all the way down to here, but not beyond. There's not enough power to receive it below that line. And this process that we drew here we'll define it in this way. Right, everything inside here. All this happened when Nekudot of SAG came down here, and all those things happened.

And after this process the screen, as usual, gets refined, and with these records it comes to Peh de Rosh; then it comes down as usual to Chazeh, and builds the other Partrzufim. But it's not important for us, these additional parts of him. What's important is how it responds, reacts to the records that came up here.

M. Laitman: (13:25) The screen comes to the Rosh — this is the Rosh of SAG. Now, there are records here. Two of clothing over one of coarseness, from the second restriction. And the second set is four over three. These are the two records. Two over one restricted is the record from this place, this place. It says, I wish to be filled, I can receive the light in order to bestow. This desire is called two over one- second restriction — Bet-Aleph, Tzimtzum Bet. This is the formula of this desire that wants to be filled.

And the records four over three from this Sof of Galgalta. What happens? We have the coupling of two over one, but because it's with the second restriction, it needs to be in Nikvey Eynaim. Nikvey Eynaim means the middle of Bina. If you look at Keter, Hochma, Bina, ZA, and Malchut, so the middle point is where the screen will be. Instead of Peh, it's Nikvey Eynaim. And here you have a coupling on the upper light, and from this coupling the light comes, and this light fills this place and divides it into parts called Keter, AVI, ZON. This Partzuf is called Katnut of the world of Nekudim. 

Next, comes out the coupling on four over three the entire degree. And the light comes out and fills this entire Partzuf all the way to the very end, called Gadlut. Gadlut of the world of Nekudim. Then we have ten Sefirot of Keter. Here it was only Galgalta ve Eynaim. So, we have ten Sefirot of Keter, ten Sefirot of AVI, and ten Sefirot of ZON. Where, both above the Parsa and below the Parsa, there was a shattering. And we have the eight kings, four times four qualities of HaVaYaH, ten times ten Sefirot, makes a total of 320 what we call Shach in Gematria. And from that we get eight times four in total 32 Malchuyot, plural of Malchut, which is called Lev in Gematria — the stony heart. And 320 minus 32 is called 288, Rapach. And this is ten Sefirot, and this is Malchut, and this is the first nine.

M. Laitman: (18:17) Then we said that from these ten broken Sefirot of ZON, we can correct only the first nine. Malchut cannot be… because it got mixed with the first nine, there was a shattering. That's why we don't accept it for work we simply leave it be. Our work is to distinguish the Malchut from this scramble, from this mixed state that came about by the shattering, make a scrutiny, and the correction of the first nine, which is 288 sparks. And the system that's doing this correction is called the world of Atzilut. How does it come out? Very simply. After the shattering, all the vessels of ZON fell down- broken vessels. And the lights rose up- ascended to Rosh of SAG. Lights — lights meaning records. And what records went up? You have one over root, plus the second restriction, and four over three. In other words, again we have a coupling by striking, and of course that's not in the Nikvey Eynaim. This place is called Metzach- the forehead. Metzach means one over root plus second restriction. So, the coupling is done here, and from the coupling by striking, we get the world of Atzilut that was Katnut and Gadlut of the world of Nekudim — and this is called Atzilut. 

It expands downwards. It's got Partzufim Atik, Arich Anpin, AVI, and ZON. Atik, Arich Anpin, AVI are opposite — they're opposite the GAR of Nekudim, and ZON are opposite ZON. In other words, Atik, Arich Anpin, AVI correct the Keter and AVI of Nekudim, meaning just the GAR of Nekudim, which are the Rosh. This is the Rosh. Opposite this Rosh… but the Rosh of Atzilut is smarter than the Rosh of Nekudim, because it comes as a result of the breaking. Here, the Rosh of Nekudim many details were unknown; that's why they let ZON break. Now, ZON of Atzilut comes out on the records from the breaking, that's why it's smarter. It already builds itself in such a way that ZON of Atzilut will not break. And not only will they not break, they will also correct everything that can be corrected from the breaking.

M. Laitman: (22:49) And in the breaking, we said what we can correct. We have Galgalta ve Eynaim from the breaking — Galgalta ve Eynaim inside the AHP, AHP inside the Galgalta ve Eynaim, and the AHP itself. We said that the AHP itself is the stony heart, which we don't talk about. Galgalta ve Eynaim — these Galgalta ve Eynaim from them we build ZON of Atzilut in Katnut, Galgalta ve Eynaim in which there is the AHP. This is called the raised AHP. Raised AHP. And the AHP inside Galgalta ve Eynaim is the worlds BYA. And what really happens then: the world of Atzilut begins to rise, ten Sefirot by ten Sefirot. So, ZON will be here, AVI, Arich Anpin, Atik; and when ZON are in the place of AVI, they give birth to the world of Beria. Afterwards, from the Chazeh of the world of Beria downwards, they give birth to the world of Yetzira. And from the Chazeh, another ten Sefirot downwards, the world of Assiya. From where do we get all of a sudden this relation between Beria and Yetzira? Because ZON of Atzilut are arranged among, between themselves or Zeir Anpin this is its entire height, and Malchut is from its Chazeh downwards. 

So, accordingly have Briah, Yetzira, and Assiya. So we just didn't say that we divided this entire restricted place into three parts; but actually, we didn't as yet make any… write anything here. So, let's do it. The place down here is called the place of the worlds of BYA, which is divided into the place of the world of Beriah, the place of the world of Yetzira, and the place of the world of Assiya. Malchut takes up four Sefirot; from Tifferet to Malchut of Zeir Anpin. Therefore, the six Sefirot of the worlds of Briah are on top, four are below. The four Sefirot of the world of Yetzira are above, and the six are below, down to the Chazeh of the world of Briah; then four above, six below, down to the Chazeh of the place of Yetzira. And from that state, where the worlds stand downwards that place is called the shell section. From the Parsa to the shell section, that place is called the Shabbat zone.  

Student: It's spelled with a Chet. 

M. Laitman: (27:32) With a Chet. I have misspelled the zone. This is my whole life, it's been like that. It's not going to help. That's it. Afterwards, once from the world of Atzilut the worlds of Yetzira, Bria, Yetzira, Assiya emerged, another special coupling was made in the ZON of Atzilut. The ZON of Atzilut generates, or gives birth to another Partzuf called Adam HaRishon, which also stands like this. His Rosh is inside the world of Bria — Rosh. His Garon, throat, is in the place of the four top Sefirot of Yetzira. And from here downwards, it's divided into the Guf, this is the Chazeh., this is the Reglaim the legs, this is the Tabur, the navel- Adam HaRishon. And then, all those things we learn, that they happened to us on the sixth day when Adam HaRishon was born. Then we had ascents. 

The first ascent, the ten Sefirot here was an ascent to give birth to the worlds of BYA, Adam HaRishon, compared to the permanent state. Here, there was another ascent when the worlds rose for Adam HaRishon. Ten Sefirot: Atik, Arich Anpin, AVI, ZON. So, here you have Beria, here is Yetzira, and Assiya is like this. And accordingly, Adam HaRishon too. And he's inside the worlds BYA. Afterwards, there was another ascent, where everything went up, above the Parsa. And here Adam HaRishon thought that he could, even before the beginning of Shabbat that everything would go up he could make a coupling by striking. He rushed, and before everything went up, there was a coupling by striking, and he broke. He became a receiver all of a sudden, and broke, and fell down. 

The breaking of Adam HaRishon. From here onwards, his parts, after he broke, break more, and more, and more, and more. They fall lower, and lower, and lower, and lower, until they come to breaking below the Sium. Sium means end, to what is called this world. Then these parts, which fall all the way down, they fall even to a place called our world — not this world, our world. Our world is a situation where a person doesn't feel that he is man. He is completely like a beast. He's got no connection to spirituality. This world, we can say, is a state where a person feels that there is something above him. He's got some fear that there is something above him. And by studying, he begins to yearn to prepare himself to cross above the Sium. This Sium is called Machsom, the barrier. That's it. And all our work is to make our preparation period in our world — now, in this world — and cross the barrier. Once we cross the barrier, we enter the systems here, where Atzilut supervises the systems of the worlds of BYA, the holiness, of impurity, and Adam HaRishon between them. One who raises his desire above the barrier, he is already called a part of Adam HaRishon. And then we begin to climb the degrees from below upwards.