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

Daily Lesson August 7, 2025.

Part 2: Recorded lesson - July 17, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah.The Katnut and Gadlut Initiated in the World of Nekudim, #78.

Reading: (00:04) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #78.

78) This issue of the division of degrees into two halves made the degrees of Nekudim unable to have more than Nefesh Ruach, meaning VAK without GAR. This is so because each degree lacks the three vessels, Bina and ZON; hence, the lights of GAR, being Neshama, Haya, Yechida, are absent there (see Item 24). Thus we have thoroughly explained the ten Sefirot of Katnut of Nekudim, which are the three degrees called Keter, AVI, and ZAT. Each degree has only Keter Hochma in vessels, and Nefesh Ruach in lights, since the Bina and ZON in each degree fell to the degree below it.

M. Laitman: (01:01) Clear, yes? We drew this and discussed it. More questions about this? No? There are many outcomes from what happened in the second restriction, the connection of degrees together, the clothing of degrees one on each other, the upper one's ability to receive a lack from the lower one, and by integrating that lack, gaining the ability to understand the lower one and bestow upon it. Our entire world, actually, is the outcome of the second restriction, the clothing of these Partzufim, as we see in the Katnut of the world of Nekudim. And this is called the constant state, because everything else that happens, those are but additions. Therefore, we must understand that we don't have in any desire, any thought, any action of ours, anything that's free. Either we're influenced from above, from the upper one, or we're influenced by a lack from below, the lower one. And where am I? I don't exist. The self, in a way which isn't influenced by the upper one or the lower one, such a thing does not exist. The structure, the formation of the Partzufim is such that in no thought, intention, or desire is a person alone, isolated. And then he can find his independence, where he is isolated in a sense, only deeper in a different dimension, not on this surface level way which he’s built. So our desires here, our intentions, with respect to all the Reshimot [the records], the lights, sparks, and vessels, all those things that we have, we have no way to relate to that. We can always only relate to a higher degree, or a more external degree, or a more inner degree. And the correct usage of these vessels brings a person to a deeper dimension, where he accepts, receives that structure, but there he finds in that deeper dimension his freedom. And then he sees that nature is nature, and the forces of nature, yes, they were created in such a way, and they are within such a system. And this is specifically to allow me to find within, by using these forces, my independent, truly independent self, which can then be like the Creator.

Question (Petah Tikva Center): (04:15) What does the coupling of the Nikvey Eynaim cause the participation of Malchut and Bina? I mean, I would expect it to be in Galgalta and not Nikvey Eynaim.

M. Laitman: You're correct that the coupling in Nikvey Eynaim does not bring about a sharing. What kind of sharing is there between Bina and Malchut here? It's a coupling on the restriction in Bina by Malchut. It's not sharing. The sharing is in Gadlut. In Katnut you only have restriction, the act of restriction. The lower one asks the upper one for something that the upper one cannot give it. So he restricts the upper one. The child comes and shouts to his mother, I want this and that.

The mother closes herself off, shuts herself off from that request, because it might be harmful to the child. If the SAG will give what Dalet Gimel asks, the will of Galgalta asks for, there will be a shattering.

Question (Petah Tikva Center): (05:23) So what does it mean that once there's a coupling of Nikvey Eynaim, then the AHP of the upper one becomes mingled with Nikvey Eynaim of the lower one?

M. Laitman: It doesn't mingle or intervene there yet, it's there inside, but it's preparation for a later intervention. The AHP of the upper one within the Galgalta Eynaim of the lower one is inactive, you see how we drew it here, inactive, as though non-existent. It's there in Galgalta Eynaim of the lower one, but what do we mean by there, is found or not found within each other or not? These are indications of forces. It's not active in its AHP towards the lower one. The upper one doesn't take its AHP and fill them and work with them and with that work towards the lower one. He works towards the lower one only from his Galgalta Eynaim, Galgalta Eynaim of Keter to Galgalta Eynaim of AVI, Galgalta Eynaim of AVI to Galgalta Eynaim of ZON. This is how it happens. That's how the action is performed. And that's why we say that the AHP doesn't exist, supposedly. But there's no real connection. When will the AHP of the upper one be in service of the lower one? When the lower one wishes to rise, then it will awaken the AHP of the upper one and give the AHP of the upper one power. It will tell it, I want to be corrected. I want to be the bestower. So AHP of the upper one will absorb that deficiency and that will give it life, revive it. As a mother cannot be a mother if the baby has no lack, to the extent that the lower one raises the lack, her AHP is alive, lively.

Reader: Section “Raising MAN and the Emergence of Gadlut of Nekudim.” Item 79.

Reading: (07:34) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #79 - Twice

79) Now we shall explain the ten Sefirot of Gadlut of Nekudim, which emerged on the MAN of the records of ZON of AK below its Tabur (see Item 71). First, we must understand the matter of raising MAN. Thus far, we have only discussed the ascent of the screen of the Guf to the Peh of the Rosh of the upper one, once it has refined. There was a coupling by striking on the records incorporated in it, which elicits the level of ten Sefirot for the purpose of the lower one. Now, however, the issue of raising Mayin Nukvin [MAN/female water] has been initiated, for these lights, which rose from below Tabur of AK to the Rosh of SAG, which are the records of ZON of the Guf of AK, are called “raising MAN.”

M. Laitman: (08:28) What's happening here? A very simple thing, Galgalta AB SAG, Nekudot of SAG, which mingle with NHY of Galgalta and are restricted, they raise the Reshimot, records, to the Rosh of SAG. Then there's a coupling, as we said, in Nikvy Eynaim, and Katnut of the world of Nekudim emerges and expands here in the place that's specially made for that, Keter, AVI, and ZON. And this emerges on the records of Bet Aleph, restricted. And there's another Reshimo, more records called Dalet Gimel. What is that? What about that? It also has to be materialized. Nekudot of SAG took it from NHY of Galgalta, two thirds of Tifferet, Netzach, Hod, Yesod, Malchut, from Tabur down to the Sium. We have these records, Dalet Gimel, and these records act upon Nekudot of SAG, and Nekudot of SAG elevates that Reshimo, which restricted them. And these Reshimot, these records, now begin to operate, to function. Perhaps again.

Reader: We read item 79 again.

Reading: (10:10) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #79

M. Laitman: So, it's the same records, which now awaken in Rosh of SAG, Dalet Gimel, yes. These very same records are called the raising of MAN. Why raising of MAN? Well, this needs to be scrutinized. And we'll see what his explanation is.

Reader: Item 80.

Reading: (11:29) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #80.

80) Know, that the origin of raising MAN is from ZA and Bina of the ten Sefirot of direct light [Ohr Yashar] that were explained above in Item 5. It is explained there that Bina, which is the phase of light of Hassadim, reunited with Hochma when she emanated the Sefira of Tifferet, called phase three, and extended from it illumination of Hochma for Tifferet, which is ZA.

M. Laitman: (11:58) You see, whether we want to or not, we keep returning to the four phases of direct light. And he also pushes us there. Yes, so what do we say? We have Keter, Hochma, this is the first phase, the first discernment, wanting to receive. After receiving, she felt that it's the upper one who's giving, and therefore she wants to give. In order to give and to have what to give, she creates the phase of ZA, and whatever he requests, as he requests it, Bina then becomes divided into GAR of Bina and ZAT of Bina, where ZAT of Bina is entirely in service of ZA.

Reading: (12:57) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #80.

ZA emerged primarily from the light of Hassadim of Bina, and secondarily with the illumination of Hochma.

This is where the connection between ZA and Bina was made, as each time the records of ZA rise to Bina, Bina connects with Hochma and extends illumination of Hochma from it for ZA.

M. Laitman: (13:26) So, in Bina there is a very special mechanism. As soon as ZA makes a request of her, she connects up to Hochma and brings from Hochma what Hochma can bring it for the MAN of ZA, and then she delivers it to ZA. So Bina here is an intermediary. On the one hand, she disconnects ZA from the source of Hochma. ZA can ask for Hochma only if it's under Hassadim. If you want to receive, to be more of a bestower, then Bina will understand you and will give you these powers and these fulfillments. If you can't do it or don't want to, Bina will not give anything to you. So all of our requests, all of our spiritual actions always go through Bina, and this is called equivalence of form and compatible with the Creator. There cannot be any other kind of action. Don't forget about it. Who do we turn to? To Bina alone, and we turn to her only on condition that we want the same thing, the same quality as Bina. Otherwise, she doesn't hear according to the law of equivalence of form, which is inherent in nature. Each one hears only according to his quality or its quality. So ZA, as it rises, it says, I want to be the bestower like you.

But for that I need to receive some power, and then to also receive the light which will fulfill me. If I now receive this power from you, first of all I'll receive the screen, Masach, from you, and later I'll receive from you the light that fills as well, and ultimately my filling, my fulfillment, will be in order to bestow. Ima [mother] can give everything, it only depends on what the ZON is asking for. If it's asking correctly for corrections, one after the other, in the right sequence, the right way, he receives it all from Ima [the mother], no problem at all.

Reading: (16:03) Baal HaSulam. Preface to the Wisdom of Kabbalah. Raising MAN and the Emergence of Gadlut of Nekudim, #80.

This ascent of ZA to Bina, which connects it to Hochma, is always called “raising MAN.” Without the ascent of ZA to Bina, Bina is not considered Nukva to Hochma, since she herself is only light of Hassadim and does not need light of Hochma.

She is always considered to be back-to-back with Hochma, which means that she does not want to receive from Hochma. Only when ZA ascends to her does she become Nukva for Hochma once more, in order to receive illumination of Hochma from it for ZA.

M. Laitman: (16:48) In this process, various systems are in operation, control systems, systems of connection, even if in a regular transistor you have some force that sits there, and how does it go, how does it descend? On condition that there is MAN, some kind of lack, and then this spigot, let's say, is open and that force travels downwards. ZA asks, makes a request of Bina, and then from Bina the forces that he requests come downwards. But there are additional factors here. Bina has a mechanism that hears what ZA asks for, then it criticizes it, examines it, and then bestows the proper desires. Bina is teaching ZA what to want, like a mother does with her child. And so each time, through AHP of Ima, we receive this tuition, let's say, it's darkness usually each time, because we need to decipher it as the way in which the upper one speaks to us. And if that darkness is clarified to us, becoming light, it's an indication that now we understand the will of the upper one, which is truly the will to bestow, and now we understand it, and we agree with that desire to bestow, and we want it as well. Meaning that when the created being starts desiring this darkness as it wants the light, for him it becomes all the same. Hafetz Hessed [seeking grace], it means that he's coming closer to the upper one in how he thinks. And then he asks to truly be able to feel that darkness as light, so it doesn't interfere, not for his own enjoyment, but so that it doesn't interfere, and so that he can continue walking with that force of darkness as though it was light.

Reader: Dear friends, we'll now go to a live lesson, a live broadcast with Rav Laitman, and we'll sing a song together.

Song: (19:31)

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