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

Daily Lesson July 12, 2025.

Part 2: Recorded lesson - June 29, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #50

Reader: Now we'll move to the next part of the lesson, a recorded lesson from June 29, 2006, Preface to the Wisdom of Kabbalah from the Writings of Baal HaSulam. Preface to the Wisdom of Kabbalah, Item 50.

Reading: (00:09) Preface to the Wisdom of Kabbalah. Item 50

The Rosh Toch Sof in each Partzuf, and the order of clothing of the Partzufim in one another, item 50.

M. Laitman: In spirituality, there is no Rosh, Toch, Sof, certainly body parts, organs, just as there are, all together there, nothing that we recognize from here, this reality that we're in. And what Baal HaSulam explains to us in the matter of the language of the branches, in our observation, the study of Ten Sefirot, Part 1 especially, and in several other places - the thing is that in order to give a name to a feeling that the receiver has, when he attains something in the spiritual world, we need to write, we need to call that feeling by a name, by something. And because there's no name to the feeling itself, so I have to find an expression for it, and for the other to understand, and the third one to understand too, and so if I write it, then in several years, and hundreds and thousands of years even, they will understand me correctly, so it will be able to help people with my writing. So how do we do it? The Kabbalists found the language of branches. What does it mean? Since they are both in this world, and in the spiritual world, and they feel the spiritual world, they reveal that there is the matter of Ein Sof, where all the light is, the light, the infinite light, Ein Sof, and the Kli, the vessel of Ein Sof. And these vessels and lights from Ein Sof cascade down through all the worlds, until this world. And already in the first world, in the world of Adam Kadmon, they are divided into ten Sefirot, or to five Partzufim, and to NRNHY, lights. Then comes the world of Atzilut, after the shattering of the vessels, and it already also has, let's say, ten Sefirot, but under the second restriction, and NRNHY isn't quite NRNHY already, but we already learned, that there it's already the vessels that are exactly ten Sefirot, more or less, for the second restriction. Meaning not the real or true ones, and also NRNHY, not the true ones. And then the worlds of Beria, Yetzirah, Assiya, which are like the world of Atzilut. It is only as a kind of reflection, a copy, in other matter. This is also like Atzilut and the world of Assiya also, like the world of Atzilut. The world of Adam Kadmon is a world in which the first restriction reigns. In the world of Atzilut, the second restriction reigns. And this is our root. And the worlds Beria, Yetzirah, and Assiya are just worlds in the manner of concealments. They are called the worlds of separation, since the desire to receive in them controls more and more and more. And therefore, it fills this way the light that is in the world. It diminishes the light that was in the world of Atzilut. And then it comes to our world. And here, we have, first of all, this is this world. Here we have matter, special matter, which is the desire to receive, which is, there is no such thing above, not important. So this matter is the desire to receive. But within this matter, the light imprinted all kinds of forms. And then we have matter, but this matter has a certain external form, kind of. It's like you're taking a piece of clay, let's say, and we make from it some kind of vessel, a form, a shape, a cube, a sphere, it doesn't matter, you know, out of play-doh. Well, the light imprinted itself in the matter. This light is not light. It comes from the world of Atzilut. It's direct light clothed by the reflected light. And here, they imprinted the spiritual form in corporeality. Certainly, this is in corporeality, and there is no spirituality in it. But in this corporeality, there's a certain form from spirituality, an external form. And in this corporeality, we name things according to their form. We give names in accordance with the form, the shape. And these names that we give in corporeality, according to their form - well just people give it, they don't need to be Kabbalists whatsoever for that. But from their nature, they give names according to their nature, and according to the form that appears, that they discover. They give, who? People, everyone, because everyone is made according to those five senses and those inner qualities, just as Baal HaSulam explains in the HaBahir, in the bright light upon - he gives the example on Mount Olive. That there could be a certain person who saw this mountain and said, it looks like it's nice for growing olive trees, so he called it Mount Olive. And it's not that there's some, it has to be some godly Kabbalist who has reached a state where it came to him as oil, and oil is the upper root, and therefore it has to do with the connection with the upper one with the lower one, just as there's the upper land of Israel and the lower one, Syria, Babylon, like he explains, how the ARI explains to us in The Study of Ten Sefirot. We, in this world give names according to our nature. English, Hebrew, Russian, German, doesn't matter what language or what it comes from. But in order, meaning that these names just came by the nature of people. A person is according, it comes from the nature, from nature. So the names that come to him from inside, this expression, it’s just natural expression. We are not talking about artificial names that we make them in order to, let's say, like in chemistry or in all kinds of such phenomena in nature, in science, but things that people give out of their feelings, out of their emotions, and not in an artificial way where there's no context there. So first of all, these - artificial we'll talk later - and the Kabbalists who know the dictionary of this world and feel the connection between all the words in this world and the roots that are in Atzilut - how do these roots operate upon people and invite in them all sorts of such names - then the Kabbalists adhere those words from the dictionary of this world to spirituality. And in spirituality, they call those phenomena that are in the world of Atzilut, that's the main things, because all the rest of the worlds are not under our care whatsoever. We learn them just as something that's on the way, as the world of Ein Sof and the world of Adam Kadon, the worlds that are above our attainment, and the worlds of Beria, Yetzirah and Assiya, which are worlds which of separation, and well, it's only the world of Atzilut that we have a connection with, it's our root. And therefore, especially all the names are adhered to forces, actions, and levels and degrees that are related to the world of Atzilut. And the rest of the worlds from the world of Atzilut, the names are taken, the root of the world of Atzilut in the world of Adam Kadmon and even in Ein Sof, so the names are taken from the world of Atzilut upwards, and the worlds of Beria, Yetzirah, and Assiya, although they are worlds of separation, but the world of Atzilut impacts and bestows downwards through them, so how the upper roots move through the worlds of Beria, Yetzirah, and Assiya, from that there are names in them as well. But again, all the names are actually about the connection between our world and the world of Atzilut. Therefore, now we are learning with you the matter of Rosh, Toch, Sof in each Partzuf, and the clothing of Partzufim, there will be many names here, so understand, all those names are names from this world. In spirituality there is no name, there are no names, and therefore we’re prohibited from, besides adhering a name to some spiritual concept, anything from this world and from what we feel and what we can describe or imagine. Because besides just the name as a code or a way to describe it, everything else, it's truly prohibited, it's like idolatry. It's like you're taking a person who's trying to describe the spiritual Partzufim with volume, with height and size, in place of what they should be, which is qualities. And we need to be concentrated only with qualities - more bestowal, less bestowal, and not right-left, thinking this moves to the right and that moves to the left, but rather this moves towards bestowal and this moves towards reception. And without distances and measurements of right to left, but rather to the right, means more bestowing, that is, always decipher the words through their spiritual meaning. And that's why Baal HaSulam says in the order of the study, before The Study of Ten Sefirot that a person should remember by heart the definitions of the words, because otherwise he will describe everything, and he will materialize everything. And it's not that you have to remember in order to know them well, what's written in The Study of Ten Sefirot, but rather we do need to remember what those words are, because if you're told a word, a certain word, you shouldn't imagine it as something that he's accustomed to in this world, but it should immediately jump to that concept in spirituality. So we are also starting to study the parts of the Partzuf, as much as possible, and depict them in a spiritual manner, at least make an effort, an effort for that, that brings a person to a more internal perception of the material.

Reading continued: (15:42) The Rosh, Toch, Sof in each Partsuf, and the order of clothing of the Partsufim in one another. Fifty. You already know the difference between the two Malchuts in each Partsuf, the coupling Malchut and the ending Malchut.

M. Laitman: Even though I am drawing, I am drawing the essential relations between the qualities that are in the spiritual object.

Reading continued: (16:15) From the screen in the coupling Malchut, ten Sefirot of reflected light emerge from her and above. Clothing the ten Sefirot of upper light, called ten Sefirot of the Rosh, meaning only roots.

M. Laitman: In the reflected light, which rises from the screen, rises meaning that it wants to rise above to adhere more than the force of resistance that's in the body, against the will to receive, and is for being connected to bestowal, it becomes as a clothing to the direct light. Also these lights are not lights, it's the feeling, the impression, the excitement within the desire, but we call them lights. And after the direct light is clothed in the reflected light, yes?

Reading continued: (17:24) From there down, the ten Sefirot of the Guf of the Partsuf expand in the form of clothing of lights in complete vessels,

M. Laitman: Meaning the direct light and the reflected light, which is called internal light, Ohr, Pnimi, are clothed in the vessels, in the vessels, that is, desires.

Reading continued: These ten Sefirot of the Guf divide into two phases of ten Sefirot.

M. Laitman: Meaning, altogether, the lights which expand in the vessels together, are called ten Sefirot, I'll call it here of Toch, because it's not the Guf, it's only the Toch, meaning direct light in reflected light, and in the desire is called a Sefira. And?

Reading continued: (18:34) The ten Sefirot of Toch [inside], and ten Sefirot of Sof [end].

M. Laitman: Toch and Sof.

Reading continued: The ten Sefirot of Toch are positioned from the Peh [mouth] of the Tabur [navel], the place of the clothing of the lights in the vessels. The Ten Ssefirot of the Sium, Ein Sof, both words mean end, the Partzuf are positioned from the Tabur down to the Sium Raglaim, end of the legs, feet. This means that Malchut ends each Sefira until it reaches its own quality, which is unfit to receive any light. Hence, the Partzuf ends there.

M. Laitman: Meaning, it turns out that the first nine are in the Toch of the Partzuf, and the Malchuts of the first nine are the Sof of the Partzuf. Meaning, the Sof of Partzuf, in short, is Malchut.

Reading continued: (19:47) This cessation is called the end of the Etzbaot Raglaim, toes, of the Partzuf, and from there down, it is a vacant and empty space without light.

M. Laitman: The truth is there is no empty space there yet, an empty space will be there only after the second restriction. Now, for the time being, it's not a space, nor nothing else. All the vessels are in use. Next.

Reading continued: (20:23) Know that these two kinds of ten Sefirot extend from the root ten Sefirot, called Rosh, since both are incorporated in the coupling Malchut. This is so because there is a clothing power there, the reflected light that rises and clothes the upper light. There is also the screen's detaining force over Malchut, so it would not receive the light. By this, the coupling by striking that raises reflected light occurs at the Rosh. These two forces are only roots.

M. Laitman: Meaning, the screen of the Rosh divides the direct light into two lights, into the inner light and the surrounding light. But the expression for this action, the revelation of this action in the Rosh, which is in potential is done in the Guf, as Toch and Sof in practice.

Reading cotinued: (21:36) Yet, when they expand from above downward, the first force, which is a clothing force, is actualized in the ten Sefirot of Toch, from the Peh down to the Tabur. The second force, which detains Malchut from receiving light, is actualized in the ten Sefirot of Sof and Sium, from Tabur down to the end of the Etzbaot Raglaim. These two kinds of ten Sefirot are always called HGT NHY. All ten Sefirot of Toch from Peh to Tabur are called HGT, and all ten Sefirot of Sof from Tabur down are called NHY.

M. Laitman: Meaning, if we were to divide, then we can divide Rosh, Toch. Sof into several parts. We can say Rosh is HBD, and the Guf is HGT, and the Sof is NHYM. We can say that in the Rosh we have Keter, Hochma, Bina, Zeir Anpin, and Malchut, and also in the Guf the same, and in the Toch and the Sof, and so on. There are all kinds of other divisions, and they are all correct. It depends on how we are talking about the Partzuf, what we want altogether to know about it, to discern within it. Yes.

Reading continued: (23:28) Item 51. We should also know restriction was only on the Light of Hochma, whose vessel is the will to receive that ends at phase four, where the restriction and the screen occurred. Yet, there was no restriction at all on the light of Hassadim there, since its vessel is the will to bestow, in which the there is no coarseness or disparity of form from the emanator, and it does not need any corrections. Hence, in the ten Sefirot of the upper light, these two lights, Hochma and Hassadim, are bound together without any difference between them, since they are one light that expands according to its quality. For this reason, when they come to clothe in the vessels of the restriction, the light of Hassadim stops at Malchut too, even though it was not restricted. This is so because had the light of Hassadim expanded in a place where the light of Hochma could not expand even a bit, meaning the ending Malchut, there would be a shattering in the upper light, as the light of Hassadim would have to be completely separated from the light of Hochma. Hence, the ending Malchut became a completely vacant and empty space, devoid of any light of Hassadim, even the light of Hassadim.

M. Laitman: Meaning, we actually have in the Rosh, it always has the light of Ein Sof. Also, Ein Sof has all kinds of measurements, but towards the Partzuf I'm writing, in relation with the Partzuf, meaning no one is limiting it. That's why it's called Ein Sof towards me. And I here choose already what to do. What there is in the Partzuf, in the Toch of the Partzuf, is the light of Hochma, in the Toch, inside the light of Hassadim. In the Sof of the Partzuf, we have the light of Hassadim that's expanded, and below the Partsuf, there's no light, no light expanding. Because if one were to expand in the other, there would be a shattering in the light. What does it mean, shattering in the light? It's a concept that we will learn later. It cannot be that all together, one light cannot be revealed without the other. The light of Hochma does not exist without the light of Hassadim, and even the light of Hassadim, when we say that it can exist without the light of Hochma, also cannot be, because there's actually only one light, only its appearance before the vessel is discerned by the vessel as Hochma or Hassadim.

Question (Petah Tikva Center): (26:54) But we see that below the Tabur, there's only light of Hassadim.

M. Laitman: Below the Tabur there's the light of Hassadim, and there's even the illumination of Hochma, the illumination of Hochma. But this illumination is very special, I'll tell you in what. The light that is in the Rosh, in the Rosh there's 100% light. In the Guf, in the Toch, I received 20%, reception. 80% below the Tabur, yes? There's a refusal to receive, does not receive. When I do not receive something, I need to do a calculation that it's that that I'm not receiving. Meaning I know exactly what the pleasures are. I smell, I kind of taste them, because I'm doing a coupling of striking upon the 20%. And in that coupling of striking, I choose that 80% I'm tasting and feeling, no, that's not for me. I can't receive them in order to bestow, but I have to feel that I can't receive them in order to bestow. Meaning, I have a connection to the pleasures that are in the 80%. They're illuminating to me. They are here from below upwards. They are here when I reject them, but I feel them, I see, I attain them. I feel them, but only in rejection. I can't use them in bestowal to the upper one, to the Creator, but I am really using them by not using. Meaning I know them, I reject them, I know of them, everything there is to know. And we have examples in this world. These are lights that were in the vessels. These are lights that are in the previous state, in the Kli of Ein Sof, they were in the vessel, and it felt all those pleasures, so it has records from it. There's no problem in making calculations upon them. And we have to make a precise calculation, meaning to really know everything. It's not just rejection after all. So, that's why below the Tabur there's light of Hasadim with the illumination of Hochma. But that illumination is not that I'm receiving a little. I'm not receiving nothing, but from receiving the pleasures that are there in rejection, tasting and repelling, this is called illumination. Illumination is a very general name that can be maybe interpreted that maybe you're receiving a little, but you're not. But there are. Why am I saying this? Because there is no such concept that there's ever Hasadim without Hochma. Hasadim are made upon Hochma.

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Lezione del giorno٦ يونيو ٢٠٢٦(Morning)Part 1 Rabash. Cosa significa che la Torah è chiamata “La linea di mezzo”, nel lavoro - 1. 12 (1990) (05.03.2002)

Part 1 Rabash. Cosa significa che la Torah è chiamata “La linea di mezzo”, nel lavoro - 1. 12 (1990) (05.03.2002)

Rabash. Cosa significa che la Torah è chiamata “La linea di mezzo”, nel lavoro - 1. 12 (1990) (05.03.2002)

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Lezione del giorno٦ يونيو ٢٠٢٦(Morning)
Part 1 Rabash. Cosa significa che la Torah è chiamata “La linea di mezzo”, nel lavoro - 1. 12 (1990) (05.03.2002)

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati