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

Daily Lesson July 30, 2025.

Part 2: Recorded lesson - July 12, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #72.

Reader: We are reading from Kabbalah for the Student, Preface to the Wisdom of Kabbalah, we are in item 72. 

M. Laitman: We learned here, now, the beginning of the connection between the upper one and the lower one, between the Creator and the created being. That, from the Four Phases of Direct Light, we get Bina, which is the force of bestowal, and Malchut, which is the force of reception. And how can we make a connection between them where Malchut can receive the qualities of Bina? There will be in Malchut the desire to receive the force of reception, but she also needs a screen and reflected light, where through that, her act of reception will be as bestowal; how can you do that to Malchut? So, Bina needs to give Malchut that same force of bestowal called, a screen. 

How can there be connection between them? There is an opportunity for them to have connection because from the Four Phases of direct light, in Phase Two, there is a desire only to resemble the Creator. However, from that in which she wants to resemble the Creator, she understands that resembling is giving, right? And giving, she cannot, because her matter is to receive, alone. And giving is possible only if she uses her matter as she was a receiver in the Phase One – receiving, but her intention in that is bestowing. Therefore, Bina in her lower half, already starts planning that action; it turns out that Bina includes two parts that are completely different from one another, which are called, GAR of Bina and ZAT of Bina. GAR of Bina is entirely bestowal and ZAT of Bina is reception – not for itself but in order to bestow to Zeir Anpin – but it's entirely reception. Meaning, in her ZAT, Bina wants to receive from Hochma and to bestow to Zeir Anpin, that's what there is. And since there is this desire to bestow to Zeir Anpin, and afterward comes the last phase, Malchut, which wants entirely to receive. So, what we get is that Bina and Malchut can be partners in a certain part between them, which is called, ZAT of Bina. Meaning, we have a Partzuf that is called, Bina, and that Partzuf can be in its half belonging to the lower Partzuf, the Partzuf of Malchut or Zeir Anpin, it doesn't matter what you call it. That there will be a connection between them. Because that part in the upper one is for giving to the lower one and from that we already have a connection between the upper one and the lower one. 

It's not that they are discernments like in the Four Phases of Direct Light, like in the Partzufim of Galgalta, first in Galgalta, and after it AB, and after her SAG, and after her MA, and after her BON, that is the entire world of AK. No, it's possible that there will be a connection between the upper one and lower one. Really in this inclusion between them, in their Gufim, in their bodies, in their mutual forces. And that we attain through an action called, Tzimtzum Bet, the second restriction, where there are common things between the upper one and the lower one. Where the upper one is Bina and the lower one is Malchut, and they are seemingly completely opposite to one another. But in any case, they can reach a state where there will be this combination, partnership, and connection between them, that's what we now learn about. If before the second restriction the Partzufim were in Ten Sefirot, what is a Partzufim in ten Sefirot? Because there are the five phases of Yud, Hei, Vav, Hei –one of them includes six parts. So Keter Hochma Bina Malchut are four parts and Zeir Anpin has six parts, all in all ten parts, Ten Sefirot, and the Partzuf was always Ten Sefirot. 

Now, in the second restriction, the Partzuf can become restricted. It cannot show itself entirely in different parts; and in that, it can connect to other Partzufim. When we discuss Gadlut, Katnut, Yenika, Ibur – all these qualities of a Partzuf – we don't speak about that in which they lack Ten Sefirot. Keter Hochma Bina, Chesed Gevura Tiferet, Netzach, Hod, Yesod, Malchut. What we discuss its qualities, that if it's a complete Partzuf, then it can work in a small quality, which is entirely, it makes itself smaller, lowers itself to a lower degree. And there it bestows, and then it is called, Katan, small. That small one also has ten Sefirot, like a small child and an adult, there are 348 nerves and 248 Tendons, they are both small. That's what's in nature, there are no additional things: Take a big and small apple, a big and small pineapple, the same amount of seeds, the same amount of parts, but one is big and one is small. That's in all the degrees of the still, vegetative, animate, and speaking. But in order to measure the Partzufim, a Partzuf that works in all of its intensity, and a Partzuf that works in a part of its intensity, we say that one is big, Gadol, and that it has all the parts, and one is small, that it has a few parts, so, we measure as if it lacks parts. That is, a big one is double the small one, a small one lacks half of the big one. So, half of the big one that it lacks, it lacks a force, all in all, of the intensity of the parts of. And it's not that it lacks parts, we need to remember that because that's very important. We always speak in a way that is qualitative and not quantitative in spirituality, because other than the Ten Sefirot, we have nothing. 

Reader: Well, and we'll continue. 

Reading: (10:05) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #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. 

M. Laitman: Again, we draw Partzuf SAG, its Nekudot, its points, where it became restricted until it's Tiferet. And they rise with that entire Partzuf to Peh of Rosh of SAG, they rise Reshimot there. And there is made there in the Rosh of Sag a Zivug in Keter, Hochma, Bina, Zeir Anpin, and Malchut. A Zivug in the middle of Bina, which is called, Nikvei Eynaim; here a Zivug was made, a coupling, why? Because a Zivug of Bet-Aleph, which are restricted in the second restriction. Therefore, according to the demand of the Zivug, that's what they become in Nikvei Eynaim. Why is it called, Nikvei Eynaim, even though it's in the middle of Bina? Because Bina is called, Nukva of Hochma, a receiver from Hochma. In that same place where it starts becoming a Nukva to Hochma, that's where it ends itself. From Nikvei Eynaim and below, she starts receiving from Hochma, and she doesn't want to receive, w Why? Because the Reshimot that rose after Tzimtzum Bet, after the second restriction, they say, it's forbidden for us to receive if we receive in order to receive. Therefore, the Zivug is made in Nikvei Eynaim but only in the GAR of Bina, in the place where Bina only rejects and doesn't want to receive anything. And directly, a Partzuf descends from that place, and it's allowed to come out, and from that come out the Reshimot of Tabur until the Parsa. 

And afterward, a Zivug is made on Gadlut, according to the Reshimot Dalet-Gimel, what they were impressed by from Galgalta in the Nekudot of SAG. And according to that, it expands the addition of the Partzuf from the general Tabur until the general Sium, the general conclusion. And that addition of expansion, here there are also ten Sefirot, and here there are ten Sefirot. But their intensity is great, very great. We say that it's like KHB, HGT, and here there's an addition of NHM. But that's incorrect to say it that way: There are ten Sefirot here and and here there is KHB, HGT, and NHY. But the addition that we want to emphasize that there is here is the use. I'm emphasizing the use of vessels of reception; whereas here, it's as if there are those vessels, right? But without use, that's the whole matter, but it's a very great matter. Because when a Partzuf expands from Tabur until Parsa, it expands only in the place of the vessels of bestowal. Meaning it is Bina, the qualities of Bina – I put here like Bina. Why is it like Bina? Because that Partzuf, in any case, it's not Bina, it's a Partzuf Bet-Alef, it is the Partzuf MA, the Partzuf of MA and not SAG. So it's like Bina, whereas here, where it receives itself, where it accepts upon itself to expand to Malchut, that's a place where Bina participates with Malchut, right? Because here it's the desires, Dalet Gimel, that Bina wants to use in those vessels.

So, that addition is called, an addition, it's a nice addition, right? Where does he write about that: That the Ten Sefirot of Gadlut of Nikudim are only considered additions on the Partzuf of Nikudim of Katnut because they came out only from the coupling on the records of ZON of AK of Dalet Gimel, which are below Tabur. Which did not appear by any other degrees but were connected and added to the screen due to the decline of Partzuf Nekudot of SAG below the Tabur of AK. Meaning if the Nekudot of SAG, which descended below the Tabur of Galgalta. From their participation within the NHY of Galgalta, there is in this Partzuf two outcomes: One outcome is Tzimtzum Bet, the second restriction, or Katnut; and one result is Dalet Gimel, the cancellation of the second restriction, or Gadlut. These two outcomes, and here those two become realized; and one after the other is called, an addition. Why addition? It's not an addition but it's called, an addition because the Partzuf that comes out here in Katnut of the world of Nikudim, this is all called Nikudim. The Partzuf that comes out at the Katnut of the world of Nikudim is the main thing. 

It's the Partzuf Bina that descended below and became restricted, and now it appears in this way. However, the Partzuf Gadlut of the world of Nikudim, it's that same Partzuf Bina, but it receives from the outside records, external impressions, from Malchut. 

That Malchut of Ein Sof, that is from Tabur to Sium of AK of Galgalta, that Malchut bestows to Bina, on one hand, it restricts Bina; and on the other hand, it necessitates Bina afterward to make Gadlut and to expand to it. Look at what a roundabout thing. Bina, SAG, since it wanted to create Malchut and correct it, it descends below. It grasps from Malchut two impressions – one restriction, and one time Gadlut. In that, Bina becomes restricted; there was in Bina, in its vessels, the vessels of bestowal. There was the second Hitlapshut, the second clothing; and in her vessels of reception, there was Aviut, the level two of coarseness, it only wanted to give. Even receiving here in the coarseness alone, meaning receiving, yes, but for the other. 

Where this Bina, when it lowered to Malchut, Malchut entered the vessels of reception of Bina, and added her own coarseness. Then Bina became restricted in the second restriction because she cannot use the desire like Malchut, all in all, she has a screen on the Bet of Aviut, the second level of coarseness. So, she becomes restricted, that's the second outcome of Bina – the second restriction – and afterward, we will learn why. In any case, she decides that she does work not with the Bet of coarseness, the second level of coarseness, but with this Malchut, with the Dalet of Aviut, with the fourth level of coarseness. And so, the second restriction becomes canceled, and makes Gadlut, and when she makes Gadlut, she shatters. And all that is thus called, the breaking of the world of Nekudim, which is in the HaVaYaH of SAG. SAG has, just like any Partzuf – the tip of the Yud, with the Yud Hey Vav Hey, and fulfillments – so, in Vav of SAG, there is Vav, Aleph, Vav, the fulfillment of Aleph, which speaks about the second restriction. And in the last Hei, the lower Hei of SAG, we have the filling of Yudim, which discusses the return to Tzimtzum Aleph, the first restriction, and to the shattering. And all of that is called, SAG, Bina. 

Meaning, this whole process where SAG descends below, mixes with Malchut, rises above, becomes restricted, makes a part of the world of Katnut of Nikudim. And then afterwards it becomes Partzuf Gadlut of the world of Nikudim, and then it shatters. The entire process takes place in SAG, alone; meaning, from SAG that comes out, including the breaking, including all of these things, that's SAG. Bina that accepts upon herself that entire process. Therefore, it's emphasized again in the HaVaYaH of SAG. In her Yud Hei Vav Hei, where Vav with us, there, it's a sign of the second restriction. And in her lower Hey it’s a filling of Yudin, it's a sign of Tzimtzum Aleph, the first restriction, which is breaking. I want to emphasize on purpose that it's SAG because Bina prepares herself to treat Malchut. She's not afraid, she lowers herself to the lower one and does everything possible in order to become involved, included with him.