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

Daily Lesson (Morning) June 23, 2025

Part 2 Baal HaSulam, The Preface of the Wisdom of Kabbalah, Article 26, from June 4, 2006, Items 27-29

Reader: (41:11) Friends, in the next part of the lesson, we're going to learn from a lesson on The Preface of the Wisdom of Kabbalah, Article 27, from June 4, 2006.

Reading Excerpt # 27: (00:11) Baal HaSulam, Preface to the Wisdom of Kabbalah

In the beginning, the first Partzuf of AK emerged. This is because immediately following the first restriction, when Phase Four was banned from being a vessel of reception for the upper light, and was erected with a screen, the upper light was drawn to clothe in the vessel of Malchut, as before. Yet, the screen in the vessel of Malchut detained it and repelled the light. Through this striking in the screen of Phase Four, it raised reflected light up to the level of Keter in the upper light, and this reflected light became a clothing and the roots of the vessels for the ten Sefirot in the upper light, called “ten Sefirot of the Rosh” of “the first Partzuf of AK.”

Subsequently, Malchut with the reflected light expanded and extended from her and within her by the force of the ten Sefirot of the Rosh into ten new Sefirot from above downward. This completed the vessels of the Guf. Then, the entire level that emerged in the ten Sefirot of the Rosh clothed in the ten Sefirot of the Guf, as well. This completed the first Partzuf of AK, Rosh and Guf.

M. Laitman: (01:45) (Rav begins drawing): We learn together the Four Phases of direct light, where the light expanded into the will to receive. That was made as existence from absence and then the work of the light on the will to receive, with respect to the will to receive, the light is Good That Does Good in the Root Phase. Then, it builds the vessel of reception in Phase One, a vessel of bestowal in Phase Two, and action from Phase Two is Phase Three, and the desire – not the vessel of reception but the desire – to receive, in Phase Four. Out of the will to receive in Phase Four, Phase Four makes a decision that it is going to restrict itself. That is the first restriction, Tzimtzum Aleph. And then the decision that it is going to be working only in order to bestow with equivalence of form, Ishtavut Hatzua, equivalence of form with the Emanator.

Then by that, the entire process called, the Four Phases from the world of Ein Sof is completed; this is Olam de Ein Sof, the world of Ein Sof. And Phase Four begins to relate to the previous Three Phases and therefore, there are its roots as the Creator, as the qualities of the Creator. And in this Phase Four, which is the entire Guf, the body that expands, it relates to the previous Three Phases, the qualities of the Creator and it wants to resemble them. Everything that comes to her as direct light, on the right, she wants to respond to it with Ohr Hoser, reflected light, on the left. Then, this action of equalizing with the previous Three Phases – this is on the top, it's called the Rosh, the head of the Partzuf – and then comes the Guf, the body, because out of the fact that Phase Four wants to use her will to receive in order to bestow, it expands into a new operation.

Then in the new operation there are Two parts: Toch, the inside of the Partzuf, and the Sof, the end of the Partzuf, and in between there is the Tabur, navel. And on the top, Peh, mouth, and on the bottom, Sium, conclusion. This is what he says, that that same reflected light became a clothing to the ten Kelim in the upper light called the Ten Sephirot of the Rosh of the first Partzuf of AK. Subsequently, Malchut with the reflected light expanded, not the restricted Malchut, but those same desires that want to resemble the Creator. All of the desires that exist in Phase Four, as much as they're capable of resembling the Creator, either in receiving in order to bestow, or in the fact that they restrict themselves in the Sof, and only in bestowing in order to bestow, they have no more strength. But nevertheless, all of them, the entire Phase Four, wants to participate in this bestowal.

Along the way, she expands this idea, this concept of bestowing to the Creator because the Rosh means in potential and the Guf, entirely, which is that same Phase Four – Behina Dalet, that same Phase Four, this is already the operation as a result of the Rosh. And that emerged in the ten Sephirot of the Rosh, expanded also into Guf, and this completed the ten Sephirot of AK, Rosh and Guf. Meaning the operation of the equivalence of form was completed as much as it was possible for Malchut of Ein Sof according to her impression from the two actions.

What do we have here? The first action is Ta’amim, flavor, so let's say the pleasure that comes from the Host and the second is the Gadlut, the greatness of the Host. From these two impressions, we have a result, an outcome, which is Masach, the screen, and Ohr Hozer, reflected light. This all actually comes from the Creator, from a single source, from the Keter, and here is Malchut. This is how the first operation of this created being, called Malchut of Ein Sof, was performed.

Reading Excerpt # 28: (08:31) Baal HaSulam. Preface to the Wisdom of Kabbalah

Subsequently, that same coupling by striking repeated itself on the screen erected in the vessel of Malchut, which has only the coarseness of Phase Three. And then, only the level of Hochma, Rosh and Guf, emerged on it, since the absence of the screen in the coarseness of Phase Four caused it to have only Four vessels, KHB Tifferet. Hence, the reflected light has room to clothe only Four lights, HNRN [Haya, Neshama, Ruach, Nefesh], lacking the light of Yechida. This is called AB of AK.

Afterwards, that same coupling by striking repeated itself on the screen in the vessel of Malchut that contains only the coarseness of Phase Two. Then, ten Sefirot, Rosh and Guf, at the level of Bina emerged on it. This is called Partzuf SAG of AK. It lacks the Two vessels, Zeir Anpin and Malchut, and the Two lights, Haya and Yechida.

Afterward, the coupling by striking emerged on a screen that has only the coarseness of Phase one. Then ten Sefirot, Rosh and Guf, emerged at the level of Tifferet, lacking the Three vessels, Bina, Zeir Anpin, and Malchut, and the Three lights, Neshama, Haya, and Yechida. It has only the lights Ruach and Nefesh, dressed in the vessels Keter and Hochma. This is called Partzuf MA and BON of AK. Remember the inverse relation between the vessels and the lights, as mentioned in Item 24.

M. Laitman: (Rav begins drawing) (10:30): This means that we have five degrees, which actually are already directed according to the coarseness of the vessel. And this coarseness joins the Masach, the screen. And according to that coarseness, five levels emerge, five Partzufim, there cannot be more – there cannot be less. These five degrees, from the Root to Phase Four, are already rooted in the vessel, and the screen can be in all Four Phases, in Phase Four, Three, or Two, or One, or in the first, in the Root Phase. Accordingly, we have the height of the Partzuf, the size of the Partzuf. Accordingly, they are called, Galgalta, AB, SAG, MA, and BON.

What are these names? We know, already, Galgalta corresponds to the Keter, in the Keter there is no filling, it is entirely bestowing, this is why it's called Galgalta, Gulgoret, Eschal, let's say – it's merely a thought, and we say that the light in it doesn't even have any names, there's no grip there because there is still no entry and exit of the light in the vessel. But rather, all the attainment of the lights, the recognition of the lights in the vessel, begins in AB. So, in AB, we already have HaVaYaH and a filling. HaVayYaH is 26 in Gematria, and Miluy, is 46; so together, here it is 72, which is AB in Gematria. So, AB equals Mem Vav plus Kaf Vav, 46 plus 26, etc. SAG is also HaVaYaH plus it's filling, which is Laz, 37, so it ends up being 63, 26 plus 37 equals 63, SAG. MA is also HaVaYaH plus Yat, 19 – that's MA – so 26 plus 19 equals 45. These are the primary fillings.

In BON and in Galgalta, we don't take the fillings into consideration because the Keter doesn't leave lights and the last Phase doesn't leave any records. So, we only take into consideration the middle Three. What else, that's it. For the time being, he doesn't explain to us what we talked about. As we said before, Baal HaSulam first explains how the process is done. Not even how, but the process is this and that, and this and that, and he explains that there are five Partzufim, where does it stem from, where did it come from, what was the process, he explains that later. But first he gives us the information itself, and later on he gradually begins to explain where it stems from. In truth, in such a way it is also revealed to the person who attains it. And therefore, his way is a natural way. The fact that it seems to us that first we have to lay the foundations, and from the foundations we should see how they develop, and from that development, seeing the situation. That's incorrect because our nature is the opposite, we discover from what is already made. And so first, we discover complete pictures that are clear, and only then we reach the reasons for them, and why did it emerge, and in what way, and what are the components of these states.

So, we reach from the holistic view to the knowledge of the process, this is how he explains. And truly in the same way, we discover it, just like in this world, a child, a baby, first attains, ah, this is the world. And later he is being taught, and he himself begins from his experience to learn why it is so, why are things related in a certain way, etc. So, first the externality, and then the internality, and more internal, and more internal, this is how we attain. The whole of creation, all in all, is garments that clothe on each other, and we come from the outside and attain from the external more and more, internally.

Question (Petah Tikva Center): (16:25) Maybe you can explain why after the restriction a Partzuf comes out. What causes it?

M. Laitman: Why does the restriction cause the Partzuf? The restriction doesn't cause the Partzuf. Malchut of Ein Sof, after she received the two forms of impression, so that, on the one hand, it is impressed from the pleasure. And on the other hand, she is impressed from the host, the landlord. What does it mean she is impressed? A single light comes to her but, because she already includes Malchut and Bina, she begins to see in the light that comes to her two forms of relations: the Giver and what is is that He gives. And out of that, she makes a calculation, she makes a calculation according to her will to receive, first of all. What is the Host, what does He give? Who is He, who is more important, who is more exalted, higher? And so it turns out that there is a struggle in her—consideration of her nature and consideration in the recognition of the greatness of the Giver.

The gap between her and the giver, the bestower, is felt as shame, and this hurts the will to receive when it starts to take into consideration this state. When it starts to take into consideration the state of shame, it starts to think, how does it get rid of it because the shame erases the pleasure. So, it starts to realize that I can get rid of the shame, only if I give; so, maybe if I will give something in return. It makes a calculation, maybe I'll give thanks to the host or something like that, I'll fix it, and I'll be able to enjoy. Afterwards, when it starts to engage in the giving, it starts to receive a special relation to the giving. The giving actually makes it be rid of the vessels of reception. So, it's not that giving prevents it from getting pleasures, rather, it prevents him from suffering.

Afterwards, out of that, this whole process brings it to a state where it sees that giving in and of itself brings pleasures. Not in relation to the will to receive that enjoys, and it's not because the will to receive doesn't suffer, but because in giving, there is a connection with the Giver. Already vessels of bestowal develop in it which are above its own nature; and then, when it truly has vessels of bestowal, it begins to understand that to be the bestower, without any relation to himself – the previous state – is the best possible thing.

I depicted here: I drew here a few states. These states are called the Four Phases of reflected light. We are used to speaking of Four Phases of direct light, but Malchut, when it is built, following the Four Phases of direct light. And she feels herself, and she begins to respond in return, and to attain the Root Phase. She seemingly creates Four Phases of reflected light, and she reaches a decision that she is going to be restricted and she will establish a screen. When she reaches Phase Two, she's restricted; when she reaches the Root Phase, she makes a screen, and she wants to be entirely bestowing. Then out of that, meaning that in Malchut – in her thought, in her internal development – from Malchut of Ein Sof and up to Malchut, which is Malchut of the Rosh of Galgalta. Again, she goes through Four Phases of development, or ten Sefirot. He writes about it; I don't remember, exactly, I think in Inner Observation in Part Three or Part Four, he explains that there is such a process there, and after this process, it is clear what she's going to do. That same Malchut of Ein Sof is going to make out of herself equivalence with the root as much as she's capable of doing it. This process is such that following this decision, there is nothing else to decide, but rather, it all cascades until the state that we are in.

Question (Petah Tikva Center): (22:48) In the development of the Four Phases of reflected light, when it comes to the Second Phase, is that restriction?

M. Laitman: We have to get into this and talk about it; I don't quite want to get into it, because Baal HaSulam, I believe, didn't write about it, clearly, as he did about the Four Phases of direct light. Somehow, he writes about it, and even then, he doesn't really write so clearly. If we take Part One, we will see how much these things there are blurry. So, all the more so, in these Four Phases in which Malchut of Ein Sof develops from the state of Ein Sof, the restriction, and the creation of the screen and to be Malchut of the Rosh of Galgalta. He hardly speaks about it in a clear way about what are these states. But he says that there are ten Sefirot of development. Malchut of Ein Sof returns to the previous Phases, and they are already called, the Sefirot of the Rosh of Galgalta. Because in the Rosh of Galgalta, we have also a question. Where does the Rosh of Galgalta begin? Either after Malchut of Ein Sof when she is restricted, and then she decides that, I want to, first of all, be restricted in my will to receive. And afterwards, she sees, and she returns, goes over the previous Three Phases, and she decides, I want to be the bestower. When she wants to be the bestower, she seemingly rises from herself to the Keter, to connect with the Bestower. And then she begins to draw from the Keter, to receive from the Keter, the lights, to see with them how she can be the bestower. She already repeats over the same four phases that were from above downwards, but that's already not Four Phases of direct light. but direct light that expands in the Rosh of Galgalta. And she draws it with the intention, with the understanding, with the calculation of, how much can I now receive it in order to be the bestower? This light is already revealed according to the pattern that she built for herself. It's not revealed just as the light of Ein Sof, meaning it is light that is arranged according to the ten Sefirot of the Rosh. And then she begins to respond.

There are many things here that, about some of them, we can see some evidence that Baal HaSulam said so or not, but about others, we can't. So here, I'm completing from myself, so realize that he doesn't quite talk about it. In truth, later on, this process comes to us as the process of our work. The same ten Sefirot of Rosh, later on exists within us as the relation between us and the Creator in our personal, individual, spiritual work, and out of that, we already work in actuality. And so, it's not too bad if we haven't found here his broad explanation.

Reading Item # 29: (26:47) Baal HaSulam. Preface to the Wisdom of Kabbalah.

Thus we have explained the emergence of the five Partzufim of AK, called Galgalta, AB, SAG, MA, and BON, one below the other. Each lower one lacks the higher Phase of its upper one. Partzuf AB lacks the light of Yechida. Partzuf SAG lacks the light of Haya, as well, which its upper one, AB, has. Partzuf MA and BON lacks the light of Neshama, which its upper one, SAG, has.

This is so because it depends on the measure of coarseness in the screen on which the coupling by striking occurs, as explained in Item 18. Yet, we must understand who and what caused the screen to gradually diminish its coarseness, Phase by Phase, until it divided into the five levels that exist in these five kinds of coupling.

M. Laitman: (Rav begins drawing) (27:52): Meaning, he says we have Malchut of Ein Sof, each time she activates a different kind of coarseness: Shoresh, Aleph, Bet, Dalat. one, Two, Three, and Four degrees of coarseness; this is, let's say, zero. Accordingly, what she attains, this is Keter, Hochma, Bina, Zeir Anpin, Malchut, These are the degrees of attainment, or degrees of equivalence of form. This is for us coarseness, this is, let's call it, purity or attainment. So, if this is the greatest coarseness, you will have the Parzuf Galgalta, meaning Malchut of Ein Sof is working with the entire entirety of coarseness. And from that it comes to attain the Keter, then it works with a smaller coarseness and attains one degree below Keter, one degree of AB, Hochma. It cannot work with the greatest coarseness, not with Dalet, not with Four but with Three, Gimel. Then with coarseness level Two, Bet, it reaches the degree of Bina, then coarseness level Aleph, one, Hochma, and then it comes to the degree of Malchut, with the Root degree.

What do we have to say? The coarseness does not get purified, rather, we simply don't use it in this level of coarseness because of the lack of screen. In the coarseness here, we talk about the screen that is getting refined. But this coarseness is under the restriction, so we don't use it. According to the coarseness that we use, we have a level of attainment. How much we attain, the equivalence of form with the Creator, or to what extent we attain the Creator, which is one and the same.

Reader: (31:03) Friends, we will now move to a live lesson with Rav.

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