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

Daily Lesson July 28, 2025.

Part 2: Recorded lesson – July 11, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #67.

Reading: (00:07) Baal HaSulam. The Katnut and Gadlut Initiated in the World of Nekudim, #71.

71) Thus, the matter of Katnut [smallness/infancy] and Gadlut [greatness/adulthood] has been initiated here in Partzuf Nekudim. With respect to the records of coarseness in the screen, ten Sefirot of Katnut of Nekudim emerged over them. With respect to the records of ZON of AK below Tabur, which connected and mingled with the records of the screen, the ten Sefirot of Gadlut of Nekudim emerged over them. 

M. Laitman: Again, let's make it simpler: We are talking about a situation where we have Root Phase, One, Two, Three, Four. Phase Two is bestowal, and Phase Four is reception. In the emergence of the Partzuf of Galgalta, then AB, then SAG, these Partzufim, plural of Partzuf, emerge, which do not belong to Malchut yet. Malchut is below Tabur and we're not allowed to use it. When Partzuf SAG emerges with its Nekudot – dots – these contain Bina itself, which begot Malchut. Why did it beget Malchut? Because the Root is the light that created the will to receive and operated in it. And when it did, that will to receive wanted to become will to bestow, like the Emanator. Bina, bestowal, wants to resemble the Keter; in order to resemble the Keter in action, it takes itself, Phase Two, the will to receive in Phase One, and uses them together to bestow. Then we have Phase Three, Phase Three, when it discovers that it resembles Keter, it finds out how much pleasure there is on the level of Keter, and that's what it wants to receive. Meaning, Phase Four is the will to receive the Keter; now, this phase four has qualities, qualities of One, the will to receive, and Two, the will to bestow. That combined in Phase Three, and in Phase Three, when a force resembling the Keter, the Creator was revealed, Phase Four wants to receive that force entirely. Phase Four wants to acquire the status of the Keter, its greatness, everything. 

Meaning, Phase Four includes all the qualities of Bina, but in the opposite form. What is bestowal in Bina, in phase four is an addition to reception. You can say that Phase Four is like Phase One in the will to receive that the Creator created. And Phase Two, but as a reception, as one who receives. So, it turns out that only the quality of Bina can be in contact with Phase Four, because it's bestowal, and that is why it descends and it wants to correct Phase Four. As it comes down here, and expands down in order to correct Phase Four, and is later restricted. Now this Partzuf is divided into Bina and Malchut, and between them, the Parsa, between them, the Parsa. There's no sharing, merging, mitigation. These two parts are separate from one another. 

These stages we go through from above down, also happen to us from above down, as well. After Bina was impressed by Malchut, and came to apply this impression, it asks to be only in a state where it can benefit the Malchut. So, it turns out that it can ask for the merger of Bina and Malchut only where they don't interfere with one another. Between Tabur and Parsa, that's why the coupling and striking takes place in Nikvey Eynaim of SAG. Because then – Keter Hochma Bina, Hesed Gevura, Tifferet – those are the forces, those are the vessels that are here – down to Nikvey Eynaim in Rosh of SAG. Because this is Keter, Hochma, the Rosh of SAG, and GAR of Bina. We're going to take the Rosh, and in the Rosh, you have Keter, Hochma, Bina, Zeir Anpin, Malchut, and we would want from this Rosh, this head, to have a good result in the body. What does it mean, a good result, a good outcome? For Bina to function properly, so we restrict Bina so it will have Keter Hochma and only GAR of Bina. The first top half of Bina is itself, where it wasn't impressed yet by the will to receive, and started to build Phase Three. 

So, it turns out that if the coupling and striking takes place, not in Peh of Rosh, but if this is in Peh of Rosh, then it's on all the vessels. But if we want the upper light not to expand to the place of Malchut, but rather the upper light will only reach the Parsa. We need to perform a coupling and striking in Rosh of SAG only in Nikvey Eynaim. This is a place called, Nikvey Eynaim. If we decide in thoughts that we only work with these forces, these desires, then it will happen also in the Guf, in the body. That's why the screen in Peh of Rosh of SAG rises to Nikvey Eynaim. It's a sign that we are taking into consideration only vessels of bestowal, only vessels of Bina. We perform a coupling and striking over them, and then the upper light expands exactly to this place, to those desires called, from Tabur down to this new Sium, the new ending point, down to the Parsa. So, we have a Rosh here, a head, this part is called, Rosh, head, this is called Rosh and this part is called Guf, the body of Nekudim, as if. And this is called Katnut, smallness, infancy. 

But in addition to the Reshimot, the records that we had here in the work, Bet Alef – two over one, the second restriction. Additionally, we have the records, Dalet Gimel – four over three. Now, this Partzuf wants to realize those as well, according to the Reshimot – four over three. We have to perform a coupling over all the vessels, then the screen descends to the Peh, from Nikvey Eynaim, because this is four over three. The vessels that are working according to the first restriction. Then we have a coupling here on the entire degree, and from here, from that, the lights come to the place from which the Reshimot, the records came up. And a new Partzuf expands throughout the entire degree, from Tabur to Sium, it crosses the Parsa. And when it does so, we'll learn that this is a place of shattering, shattering of the vessels. 

Question (Petah Tikva Center): (11:22) What's the difference in Nekudot of SAG, the part of Bina, as opposed to what happens in Nekudim? What is special about what happened in Nekudim in Katnut? 

M. Laitman: The difference is that in the upper Partzuf, called SAG, that wants to fill TNHY of Galgalta, Malchut. It went down there, descended there, and wants to fill it. With what? First of all, with the light of Hassadim. In that, they are close enough. SAG was entirely designed to fill, to correct, to serve the Malchut. Goes down there with its lights of Hasadim, it's not afraid, it's all bestowing. It fills Malchut with the light of Hasadim, and out of that, it reveals what Malchut is lacking. Malchut is saying, I reject all the lights, I want to receive nothing but I'm not satisfied. There are great desires left with me that I can use to receive in order to bestow, and in that, I truly give. Otherwise, I only want to bestow, but I give nothing. To bestow to the Creator is possible if you receive pleasure, and this pleasure you relate to the Giver, then you bestow to Him. Just like with the hosts, if you hope that with what he prepared, you taste it, you cry, you bless Him, how did He know how to make all these tasty things? By that, you give Him pleasure – vessels of bestowal don't provide pleasure to the Creator. Vessels of reception, yes, if they are aimed in order to bestow. 

So Malchut says to Bina, I have great vessels like that, the host wants me to receive pleasure so much, I also want to receive pleasure but for Him; but I lack the forces to do it, I can use these lights but it will be in order to receive, and I don't want that, why? Because if I don't receive, I already have some relationship to the Host, I can stand next to Him. But if, you know, it says, take it and I don't want it, but if I begin to receive, we begin to drift apart in spirituality. It's the distance according to our qualities, and I don't want to be distant from Him. I want to reach a state where I give Him pleasure the way He gives it to me, that's equivalence of form. But I don't have the force to do it, give me the force, Malchut says to Bina. 

Since Bina can feel Malchut asking for it, and in that place where she's at, you can't provide her with the forces to receive in order to bestow. Then in place of that, in the place of Bina where it needs to serve Malchut, it needs to give her the qualities, in that place there's a restriction. I can't receive, I can't help her, the place that's designated for Malchut, it's only a place, it's empty, there are no forces there. Now, I feel I lack forces to give Malchut. That's what Bina says, and that's what's called the restriction of NHY of Nekudot of SAG. Of the portion of the Partzuf above the Parsa of Nekudot of SAG, it's Hafetz Hesed, delighted in mercy, Bina, entirely. The half Partzuf below the Parsa in Nekudot of SAG was the Partzuf that was supposed to serve the Malchut but it can't. It was supposed to give Malchut everything it wants, but it doesn't have the forces for that, and Malchut says to him, but that's what I want, give me, give me that. But because of its inability, it seemingly restricts itself, it can't use these vessels, it cannot perform a coupling and striking here and give it to Malchut, it has nothing to give. And with this feeling, it is refined because all this is happening during the refinement process of Nekudot of SAG from Tabur to Peh. [Upper light, Rav writes]. 

Now when he gets to the top, to Rosh of SAG, this entire state situation, SAG begins to think, okay, so what can I give to Malchut? First of all, let's do something, because we may be in opposition to one another, but first let's observe the situation. There is a part from the records that we can realize, let's realize that. So, it makes a coupling in Nikvey Eynaim, and it expands from Tabur to the Parsa, this is Katnut, infancy, or smallness, Katnut. But in addition to that, we have records from Gadlut, greatness, adulthood, “Give me the force to receive in order to bestow. That's what Malchut says, if I will receive below Tabur in order to bestow, this will give contentment to the Creator.” This is the end of creation, so Malchut raises this MAN, the desire to ZAT of Bina, to the part of SAG that was restricted. There is a special process here, we are going to learn about, but we will get there. But it's essence is simple: SAG begins to receive in addition to the records – four over three. This SAG, or this Partzuf, begins to receive an additional illumination from NHY of Galgalta, called MAN. It begins to feel that it can seemingly provide Malchut, in the connection with him, the power to receive in order to bestow. After all, here, up here, it's all bestowal, it's in all bestowal. Down below, vessels of reception expand, reception. But is there a way to pass from vessels of bestowal forces, screens to the vessels of reception and correct them and then later fill them, that's the question? 

Here, in Rosh of SAG, there's the illusion that it's possible. How come or from? First of all, from seeing that Hafetz Hesed, delighted in mercy, is certainly in its own vessels. And in its connection with Malchut, it's giving to Malchut the qualities of Bina. Is it not enough for Malchut, in order to be in receiving in order to bestow? What else is Malchut lacking to receive in order to bestow? In addition to what is Bina doing, where can Malchut acquire additional deficiency, another screen, what else will she lack? How can she make it to anything? Aside from Bina, there's no other force of bestowal; and if SAG will give to Malchut everything it has, is that enough or not? If there are no more sources, if all the power of bestowal is in him, and it will give it to Malchut, certainly Malchut will be able to receive in order to bestow. That's what he thinks – Rosh of SAG, or the Katnut of the world of Nikudim. 

And that's what he does when it comes to the shattering of the vessels, he didn't make the correct calculation. He wasn't able to take into account the fact that the force wasn't enough to receive in order to bestow on the vessels of Malchut. The difference is that it doesn't feel Dalet of Aviut, level four of coarseness, because it is level two of coarseness. It lacks the feeling of depth of Malchut, it thinks of Malchut, with the vessels of Malchut of level four coarseness, like its own vessels of coarseness, level two. That's why it thinks it can correct them and fill them. 

Question (Petah Tikva Center): (21:40) I still don't understand the relationship in Katnut of Nekudim between Malchut and Bina. So, we say that in Katnut of Nekudim, the AHP of the upper one falls into the Galgalta Eynaim of the lower one, right? 

M. Laitman: I do not want to touch things we haven't learned yet. 

Question (Petah Tikva Center): (21:59) But there was already scrutiny in the first part, that he wanted to bestow to Malchut, but Malchut couldn't receive. So, why is he doing it the second time? 

M. Laitman: Where did he make the scrutiny? 

Student: In Galgalta.

M. Laitman: No, first it made the scrutinies and corrections on the parts of Malchut, when Malchut was outside of it. Now, Malchut is together with it in the same Partzuf. When it plans in advance for the entire Partzuf, where you have the desires of Malchut and these desires of Malchut connect to it. He's certain it's under his dominion, as its own AHP, where he can correct these desires and fill them. They are under his dominion, they're part of his body, his Guf.

Question (Petah Tikva Center): (23:02) Vessels that were decided on restriction in the second restrictions are not the same vessels that now should be in Gadlut, wasn't it scrutinized already? 

M. Laitman: No, it was not the same vessels. What are we calling vessels? You're right, this is a good question: What was restricted here? In Nekudot of SAG, the Partzuf of Nekudot of SAG was restricted. It doesn't want now to use the lower part in it, because the desires of Malchut are such that he cannot give them any light, and that's why it is restricted. In other words, there's no connection between Bina and Malchut, rather, the influence of Malchut or Bina restricts Bina. A child asks his mother for what is forbidden, so it restricts itself, doesn't give it to him. There's a part in her entirely dedicated for the use of the child, to serve the child. This part in her is restricted. He's asking for something dangerous, so she restricts herself, this is called restriction in Nekudot of SAG. Bina was restricted. Whereas here, the actions of Katnut and Gadlut, smallest and greatest of the world of Nekudim, it's not Bina that was restricted. It's Bina that's acting relative to Malchut, that's why it's not Bina, it's a mitigation, a merger, a combination of some sort. It's not a complete one but it will only be complete when we begin to raise ourselves; nevertheless, it's the beginning of the mixing, the sharing, the Partzuf of Nekudim. And Katnut and Gadlut is completely different than Partzuf of Nekudot of SAG. Nekudot of SAG is Partzuf of Bina that was restricted, and Katnut and Gadlut of the world of Nekudim is a world in and of itself, unto itself. Where are we? 

Reader: Item Seventy-Two. 

Reading: (25:26) Baal HaSulam. The Katnut and Gadlut Initiated in the World of Nekudim, #72.

72) You should also know that the ten Sefirot of Katnut of Nekudim that emerged on the screen are considered the core of Partzuf Nekudim, since they emerged by order of degrees, that is, from the actual screen of the Guf of the upper one, in the same way the three previous Partzufim of AK emerged. But the ten Sefirot of Gadlut of Nekudim are regarded as a mere addition to Partzuf Nekudim because they emerged only from the coupling on the records of ZON of AK below Tabur, which did not appear by order of degrees but were connected and added to the screen due to the decline of Partzuf Nekudot of SAG below the Tabur of AK, see Item 70. 

Song: (26:23)