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

Daily Lesson July 11, 2025.

Part 2: Recorded lesson - June 26, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. Taamim, Nekudot, Tagin, Otiot [Flavors, Dots, Tags, Letters (TNTO, pronounced Tanta)] #47

Reader: We will now continue to study the preface to the Wisdom of Kabbalah, item 47, starting with the words, “the upper light does not stop shining,” this is in item 47, and we will be watching a recorded lesson from June 26, 2006. 

Question (Petah Tikva Center): (00:04) We draw a circle of Ein Sof, and then a thin line, right? Now, the calculation that Rosh of Galgalta makes, does it make it only on that thin line, or on the entirety of Malchut of Ein Sof? 

M. Laitman: No, Rosh of Galgalta stands here – it's hard for us to draw these discernments in spirituality. But before the emanations were emanated and the Creator being created, there was upper, simple light filling up all of reality, right? The world of Ein Sof restricted itself right at the central point, the middle point, right? That's the world of restriction, the world of restriction. And the light departed from around that middle point, by way of circle, and so forth. Now, he starts thinking after the restriction, what do I do? Meaning, in terms of the Ein Sof with the middle point inside. Here, you have the previous three phases, Root 1, 2, 3, and the point, itself, is 4. That's the only point we're talking about, it's called a black point, as if it's little compared to everything. It's, well, we have to properly define these words, one little black point, and so on, as opposed to as if the three phases that seem as big. Now, this point builds a Rosh, what's a Rosh? All of the attitude that it has to the first three phases, and to the light that departed, as if, and is found outside of her. She builds a relationship to the light from within her. This is the beginning of Rosh of Galgalta, she begins to make calculations, calculations between herself and the light that departed. And the Rosh is actually around this entire circle. After that, she began to relate through a line, what's a line? Meaning, through limitation, through measurement. That I have a point, which is Phase 4, and I receive similar to how much the Creator gave. 

Now makes a coupling of striking with the upper light, Rosh, and she begins to receive within. All of the vessels are from Peh of Galgalta, and afterwards, opposite that Partzuf, you have all the rest of the Partzufim, here, in that line, all the worlds. That's what he said, and He emanated, and created, and made, and did all of those worlds inside the same line.

Question (Petah Tikva Center): (03:47) The place from Tabur down to the Sium, does it belong to the circle itself? 

M. Laitman: No, not the circles, we can't say about the surrounding light that exists outside, around the Kli, around the Kli, we can't say it's circles. It's light that already had a calculation with the screen, the screen weighted, this is more, this is less, like this, like that. It's as if, may I say, I want this dish, how much does it cost? A hundred shekels. I only have 20. So you check, I want this, I don't want that, this I do, this I don't. You weigh, and you nevertheless measure with your scale, with your shekels, how much you're capable and how much you're incapable of. So you're clear about all these discernments in this surrounding light, it's not just a surrounding light. You rejected it from the screen, so you hold it by the screen. You hold it in the sense that you don't receive in order to receive. But you also can't, you're not able to receive it in order to bestow. But it already exists in your vessel, that's it, you can't say no. When you say no, you measure and weigh and hold that which you say that no, but it's held in your Kli. 

So we call it surrounding light as opposed to the inner light, but it's not actually light that exists outside the vessel, never. It doesn't matter in what case, we can never talk about the light outside the vessel, you can't say anything about outside the vessel. It's already surrounding light, meaning it's a definition that exists within the vessel, in such a way we call surrounding. Afterwards we learn how these lights fill the circle, where does this light exist? It exists here, in the line, what exists here is called inner light, and around it, what is there is called, surrounding light. So it does exist inside the vessels, vessels that are not being used. And then we'll learn how the screen prints or inserts the light into these circle vessels, they're called, circles, but also there's no circles or line. It's just with these vessels I can receive, clearly, bestow, work with them like a means. Like I put pleasure in my stomach, I feel all the flavors with all these flavors. I am working because I become now the source of pleasure and I'm working with that to bestow pleasure to the Host, this is called inner. And there are vessels where I'm not able to do that kind of work, but they still exist filled with lights. 

Question (Petah Tikva Center): (06:52) A question about the Kli between Tabur and Sium. What's the difference between those vessels, those Kelim and the vessels of the whole of Malchut of Ein Sof? 

M. Laitman: I understand. You want to say this: the vessel of Tabur until the Sium, does it exist in the line or does it exist outside the line as a circle? There is a relational issue here. The Sium of the Partzuf, the end of the Partzuf are all the vessels that it cannot fulfill, nothing left outside of that. So then where do the other vessels around the Partzuf called “circles” come from? So, we have to understand that Partzuf Galgalta as well and all the other Partzufim, they are results of Galgalta. As they just continue to fill themselves with small portions; Galgalta, too, when she makes the first calculation with the light of Ein Sof, she gave up 99% of the light that she's facing. And even though that concession is calculated, it exists as vessels of circles as opposed to vessels of line of Toch and Sof. What's the difference between vessels of circles and vessels of line? Vessels of the circles, means that I receive with no limitation; vessels of line, means I measure – I'll find the words. Meaning if you see the relation, here, it's either you don't care about anything, you're unlimited. Or you're unlimited in a calculated way but you have the ability to pay for everything, but you have to count it. 

So, the previous Malchut of Ein Sof she receives unboundedly. Between her and the Emanator in such a case, there's no partition. The Malchut that's after the restriction, let's say that after the restriction she has the power to receive in order to bestow the whole light of Ein Sof. It would no longer be a circle, it would already pay with the money of Ein Sof to receive the light of Ein Sof. It's a different relation, it's also unlimited, it seems you have as many vessels as you want. But it's already vessels opposite lights, one opposite the other. And therefore there's a difference between the vessels of circles that are before the first restriction and the vessels where the surrounding lights exist after the first restriction and after the calculations of the Rosh. 

And we will learn how the line brings in the surrounding light into the vessels of circles, it's not such a simple thing. Meaning, I as if always examine here. I am paying, I have the money to pay now, but how would I do it? Could I use money, use payment to behave as though there is no payment, I don't need to think about it, you understand? There's a difference, let's say, you are put into some heavenly adventure. Say, you don't need to pay, you don't need to pay anything, it's all yours. Or you have money, you get money, but each time you get the ticket and then you go into another place for pleasure — carousel or whatever it is. But you have to buy the ticket, you have to get the ticket. 

This is a difference and it's a very fundamental difference, because accordingly the created being ultimately feels where he needs to reach after all of his screens will connect at the end of correction, after the final correction. So, the feeling has to be that there's no screens, no calculations, and it's the same relation as there was in Ein Sof before the restriction. That's it, no limitations, even though it seems to us that if there is an infinite sack of money, that's already without limitation. But there is a limit because you have to make the account each time. So it's not a simple question, that's why there are external vessels, surrounding lights, and vessels that are before the first restriction, where there are their own surrounding lights. Meaning these are discernments with respect to what the created being goes through.

The problem is that Kabbalists almost didn't interpret in their books, they spoke about it very little, about the surrounding vessels with their lights – that's lacking. I'll tell you, it's not really their goal, because they want to talk to us about the actions of the screen, so we will envision them, want them. Draw surrounding lights from them, draw ourselves to rise to those examples, the work of the screens. Vessels of the circles, that's not our root, and not an example for us, that's why they don't really interpret it. But it's still very interesting, this relationship, especially the difference between the states. 

Question (Petah Tikva Center): (14:39) So, this creates the impression that the Rosh is a result of some kind of stress, some kind of gap.

M. Laitman:  Rosh is not vessels yet, it's not desires, Rosh is thoughts, calculations. How can there be such a thing? Where does this thing come from, if it didn't exist in the Partzuf before, it just grew like some bubble? Rather, from the previous vessels of circles that join the present Partzuf, the present limitations, that is, from joining of the previous unlimited state to the current limited state. The Rosh grows, and the Rosh is a circle as opposed to the body. We even see something, a hint of that physically, even though many have a squared head, right? But anyway, it comes from the previous relation, previous state.

Reading: (15:57) The upper light does not stop shining for even a moment. It couples with the screen at each and every state of its refinement, since once it has been refined of phase four and the entire level of Keter has departed, and the screen has reached the coarseness of phase three, the upper light couples with the screen on the remaining coarseness of phase three and produces ten Sefirot at the level of Hochma.

Afterward, when the screen departs from phase three, too, and the level of Hochma departs, as well, leaving only phase two in the screen, the upper light couples with it on phase two and produces ten Sefirot at the level of Bina. Then, when it has been refined of phase two, too, and this level has departed, leaving only the coarseness of phase one in it, the upper light couples with the screen on the remaining coarseness of phase one and produces ten Sefirot at the level of ZA. And when it has been refined of the coarseness of phase one, too, and the level of ZA has departed, and it remains with only the root of the coarseness, the upper light makes a coupling on the coarseness of the root that remains in the screen and produces ten Sefirot at the level of Malchut.

And when the screen is refined of the coarseness of the root, as well, the level of Malchut departs thence, too, since no coarseness of the Guf remains there. In that state, it is considered that the screen and its records rose and united with the screen of the Rosh, became incorporated there in a coupling by striking and produced a new ten Sefirot over it, called a “son” and a “consequence” of the first Partzuf.

Thus we have explained that the clash of surrounding light and inner light that refines the screen of the Guf of the first Partzuf of AK and elevates it to its Peh of the Rosh, by which the second Partzuf, AB of AK, emerges, is not done at once. Rather, it occurs gradually, as the upper light couples with it at each state in the four degrees it traverses during its refinement, until it equalizes with the Peh of the Rosh.

As has been explained regarding the emergence of the four levels during the refinement of the Guf of the first Partzuf for the purpose of AB, three levels emerge during the time of the refinement of the screen of the Guf of Partzuf AB, as it emanates Partzuf SAG, and similarly in all the degrees. The rule is this: A screen does not become refined at once, but gradually. And the upper light, which does not stop expanding to the lower one, couples with it at each and every degree along its refinement. 

M. Laitman: However, it's not that the upper light, that the Masach that purifies and meets the upper light, then there's a decision to purify. The decision to purify happens once at the Tabur, there's a decision on purification. Now, because during the path of purification it gets rid of fulfillments, gets rid of use of coarseness levels 4, 3, 2, 1 and Root. So each time when he gets rid of using a specific level of coarseness, there's a coupling of striking on a different degree, another degree of coarseness. And so that's why there are as if five Partzufim of coarseness, we can actually depict it differently. In the Rosh, we say it had five degrees where it decided on each and every degree how much it receives. When it decides through the Bitush that happens here, that decision to purify also happens in the Peh of Rosh, not in the Tabur. 

In the Tabur, it's like it feels the pain, but it doesn't. When I feel that there's a pain in my hand, the hand itself doesn't feel any pain, the head feels the pain. So from here, as if from here, it's also an illusion, but let’s say so. From here comes some sort of a nerve that, through that – through some electricity – it indicates what's happening to my mind. There is a beating of surrounding light and inner light at a border called, Tabur; there, there is the sensor that informs the mind, the head, that there's an issue and that the Rosh decides. There's no action in spirituality without a decision in the Rosh, therefore, we have to say a clash, a beating, a Bitush happened. The feeling of the beating is in the Rosh, the Rosh decides to purify. The instruction goes to the Masach to rise, and it starts ascending. 

It ascended, what does that mean? t first rises at the Rosh, and the Rosh supervises this ascent. And then it happens in the Guf. It reaches Gimel 3 in the Rosh. There is another decision to keep purifying. Now, it's not a new decision. This decision is certain to happen, because it has to become purified. But still, there is a feeling, and then there's an instruction for the Masach to keep purifying. And then it comes to level 3, finishes that, comes to level 2, 1, and root. So first, there are decisions at the Rosh, then there's an execution at the Guf. There's never such a thing where in the Rosh itself or in the Guf itself, something happens. But it’s always first in the Rosh, then in the Guf, both in the entrance of the lights and in the departure of the lights. Therefore, we can also see it in our drawings. We drew Partzufim, five separate Partzufim, each of which has a Rosh and Toch, right? There's this first Partzuf, a second, third, fourth, and fifth. Each has its own Rosh and Toch and Sof, until they all disappear. 

Question (Petah Tikva Center): (23:53) Why is the calculation required every time anew during the bitush, the lights departed? 

M. Laitman: The decision doesn't need to be new, but it has to be a clear sensation of what's happening in me. Like Rabash writes, like he explains: You have an exit from an apartment and there are rooms here, and you're being pushed out. You go through all those rooms before you get to the exit, this is the exit. But you have to go through all these rooms and in each room, you know, what am I getting rid of? I had meat and fish and salad and cake and beer, let's say. And now I have to get rid of each thing. I have to feel these flavors. Otherwise, I have no points. So I have to feel that I can no longer use these in order to bestow. So the separation from them is like a coupling of striking, it has to be, there's no difference. It's not that it's a decision that I will leave them, we have to differentiate here. The decision was made here in the Tabur. But determining the state to myself that I'm getting rid of this and this and this and that, that happens on the way where the lights disappear. And therefore, here on the way, Reshimot are left, and then one Reshimo influences another Reshimo, Tagin, Otiot, all of that. Because I have to undergo all those states, and also in a comparative sensation between them. And also how did I have a fulfillment of, let's say, a cake, and now I'm getting rid of it,  I can't eat that cake anymore. So, when I get rid of it, I begin to feel what I had, because departing from that gives me new flavors. I myself now renew the darkness. It's not that I just empty a box, here, I arrive at new vessels. I build within myself the space, it's not space that was just made by someone and given to me. Now, it's me not giving it to myself. It's much greater deficiencies that appear now. That's why AB is much coarser than Galgalta. We'll finish here.