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

Daily Morning Lesson: September 6, 2025

Part 2: Recorded lesson - Oct 22, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #120. 

Reader: Item 120. 

Reading: (00:05) Baal HaSulam. Preface to the Wisdom of Kabbalah # 120

The Five Partzufim of Atzilut and the MA and BON in Each Partzuf

120) It has been explained that the level of the new MA expanded into a whole world in and of itself, as well, like the world of Nekudim. The reason is, as it has been explained regarding the level of Nekudim, the doubling of the screen from phase four, too (see Item 116). This is because the illumination of the ZON of AK that shone through the Tabur and Yesod to GAR of Nekudim brought the first restriction back to its place, and the bottom Hey descended from Nikvey Eynaim to the Peh, which caused all these levels of Gadlut of Nekudim to emerge (see Item 101). Yet, all these levels were revoked and broken once more, and all the lights departed them. Consequently, the second restriction returned to its place and phase four was reunited with the screen.

M. Laitmain: (01:22) We learned that after Galgalta, AB, SAG came out. The Nukdot of SAG descended below and became mixed with the NHY of Galgalta, received the impression of Dalet-Gimel of Reshimot that were here under the Tabur to the Sium of Galgalta. And from that, they became restricted, the Nukdot of AbSAG. And when the Nukdot of SAG became restricted, so that all happens when they get refined here in the refinement of the Taamim of SAG, which is already called Nukdot. And when they became refined, they came to Nikvey and Eynaim of Rosh SAG instead of Peh, in the place of Peh, because Nikvey and Eynaim is called the Bet-Aleph that are restricted in Tzimtzum Bet, in the second restriction. And then Zivug, a coupling of happened on Nikvey and Eynaim of Rosh  SAG, and then that descended here to the Makom of Rashut, the place of the authority of the Partzuf of the world of Nukdim. Certainly it's not a world, but that's what it's called in the name of the future.

And then it came into Keter, Abba ve Ima and ZON. And afterwards there was a coupling on the Reshimot that received Dalet-Gimel from the NHY of the Galgalta. And then a Zivug de Gadlut comes - it's a complicated Zivug. In the beginning it comes as this point of Holam to the Keter of Nekudim, and then to Abba, and then Ima and Abba are still Panim be Achor, and ZON doesn't receive anything. And afterward this light comes through Yesod of Galgalta, and upon them become dressed Abba and Ima and ZON of Galgalta comes, and ZON of Galgalta rise to Ima - that's Ima, and that's Abba - MAN, they raise MAN to Ima, and that MAN, they couple Abba ve-Ima Panim be-Panim, and then they become coupled in that Peh of Abba ve-Ima, and then the light of Hochma , the big one, comes to them from Ein Sof over here, and then it comes below, to the big ZON, as it's called, ZON Gadlut, Shvira, breaking, it brings to the breaking of the vessels, the departure of the refinement of the screens, not desires, desires are not a vessel, so breaking, and then the breaking of, let's say, the screens, and then that whole outcome of this breaking of the vessels, we have that same Parsa, which exists. And they come from the breaking, all these broken vessels below, the vessels that are broken, and the lights escaped upward, to SAG, and then SAG makes a coupling on its Metzach, let's say this is Keter, and this is Nikvey Eynaim of Keter, which is called Metzach, why? 

Because Bet Aleph, on the second restriction, they became refined until Aleph Shoresh of Tzimtzum Bet, of the second restriction, and then upon that, they made a Zivug de Haka’a, a coupling with striking, and then the light came below, and built Partzufim, and these Partzufim are Atik, Arich Anpin, AVI, ZON. Why are Atik, Arich Anpin, AVI, ZON? Because Keter of Nekudim, all in all, became divided here into two Partzufim, Atik and Arech Anpin. Even AVI became divided into AVI, the upper AVI, and Yeshsut, these two Partzufim. And ZON also became divided to ZON that are small, and ZON that are big.

(05:54) Or Jacob and Rachel, and Israel and Leah, as it's called. And that entire structure that came out as this outcome of the breaking of the world of Nekudim is called the world of Atzilut. We spoke about it, what's this, why is this Atzilut special? It's special because that same world of Nekudim, it is that same world of Nekudim, but it takes upon itself all these mistakes and errors, everything that became revealed in the world of Nekudim and the breaking, that there is this understanding of how bestowal and reception, how the Creator and created being can be together or even against one another in all of their qualities, from the Ein Sof until Ein Sof, really. 

Meaning, from the Creator until the created being, in all of the nature of the two of them, how they can be in connection or in opposition between them. All that the world of Atzilut understands, and accordingly it becomes built. And then its system is ready for correction of the broken vessels. That's all. Again, item 120.

Yes, so we have above Tabur of Galgalta, we have the Partzufim of Galgalta, AB, SAG, and after that, after SAG, we have two Partzufim as a result of SAG, the Nekudot of SAG that expand below, and Nekudot of SAG that rise above from Taamim of SAG. So, Nekudot of SAG, an outcome of the Taamim of SAG, from them we have Bet Aleph that are not restricted, they didn't descend below Tabur, and from them, there was created this Partzuf that is called MA.

And afterward, there is a Partzuf called BON. So, BON. So, MA and BON. MA comes out from the Reshimot of Bet Aleph, and BON comes out on the Reshimot of Aleph Shoresh, which are above Tabur according to the degree that comes to it. Galgalta, AB, SAG, MA, BON. MA and BON are called Upper MA and BON. These MA and BBON on are called Upper MA and BON.

So, what comes to us below, so the world of Nekudim is called MA, according to Beit Aleph as well, in the Aviyut Aleph in MA, but since it broke and does not exist, so in its place, Atzilut is called the new MA, the world of Atzilut, and that is MA. So, we have here, it could be a confusion in the names if someone doesn't understand what's being discussed here. Aviut Aleph is always the part of MA. If Aviut Aleph comes according to the order of the degree Galgalta AB SAG, so it's called the upper MA, and then the upper BON, upper means that it's above Tabur, right? If this Partzuf that comes, the fourth Partzuf, as he says, it comes as an outcome of connection with NHY of Galgalta, so that is called Partzuf MA, or the world of Nekudim, right? And since it broke, so in its place comes a Partzuf, which is actually the Partzuf BON, from the beginning, it is called BBON on, Aleph Shoresh. But since this Partzuf BON immediately comes to be in Aviut Bet Aleph, like the world of Nekudim, therefore, it is called MA. Meaning, the Partzuf Atzilut is born, all of its structure here, is as Aleph Shoresh, Tzimtum Bet, the second restriction. 

That's called Ubar, but since it needs to correct the world of Nekudim, that is called toward it Nukva, and it is called, toward that, Zahar. Therefore, it acquires this Nukva, which, she is Bet Aleph, and he, even though he is Zahar, male, he is Aleph Shoresh, he is less than Nukva, but through the Nukva, he grows. Therefore, he reaches a degree of Bet Aleph. Therefore, from that, he comes to the degree of Bet Aleph, and therefore he is called MA. But not MA just MA, but the new MA, because he became erected in the world of Nekudim. In the world of Nekudim, toward him, since he is broken, right, he is called, then, BON. Not the new BON, we just say BON.

Question (Petah Tikva Center): (11:34) What happens with the desires during the breaking? 

M. Laitman: First, we need to understand that when we speak about that entire process that takes place before the new person in this world starts awakening, that whole process is a process of... that is before us in potential and not in action. There are no worlds, there are no Partzufim, there are no Sefirot, there are no degrees, there are no breakings, there is nothing that we can depict in matter as we learn it, but all these things are in potential forces alone. And if I come and discover something, I discover that there is before me such things that are ready for work, desires, sparks, vessels, lights, etc. But not that something happend before me in practice. That's a bit hard to digest, but we heard that. We need, in any case, for that to be understood in some way in the mind, that it's ready somehow. Now, what was the question again? 

Student: (13:04) What happens to the desires during the breaking? 

M. Laitman: So, I want to say that the breaking didn't take place. When we say that in the world of Nekudim there was a breaking, all this world, all the reality that we say was all before us, but when do we discover it? We discover it when we correct ourselves and come to such degrees, and then we discover that in our root, in our preparation within us, within our soul, there is this preparation called a breaking. We discover it from that in which we come and correct ourselves. 

So, don't imagine that it as if happend in practice. And Baal HaSulam explains that to us, and Rabash explains that to us in some articles about the perception of reality, where before the person comes to a certain reality, that reality doesn't exist. The reality completely becomes revealed in our vessels. That's all. That's in general, in a more simple way. A desire is what the Creator created. One desire to enjoy. From what? From Him. That's all what is from Him. From His state. From His quality. From what He is. I don't know exactly what that is. But He, or the light, created the desire. 

There are a few precisions. What does it mean, the light created the desire? It means the light created the opposite from itself in order to want to feel that light as pleasure. That desire exists all the time. It is the opposite of the light. The light holds that oppositeness all the time in existence. Other than that, the light gives that opposite from itself to the desire a feeling of oppositeness between it and the desire. The light is as if saying this, “I created you in a desire to enjoy from me, and know that you are opposite from me.” That knowledge of you being opposite to me confuses us. That immediately takes a person out of their usual vessels. Because if I know that I'm opposite from the pleasure, so I yearn for the pleasure. So what? I yearn. But that knowledge that I'm opposite from Him in quality, that already necessitates me to come to equivalence. 

So, the light gives the desire two parameters: one, a desire, and the other, oppositeness from Himself. Opposite from itself is felt in the desire as shame. And the desire needs to get rid of that from itself. It is incapable of living together with it. Shame is bigger, greater, more felt than any lack of other pleasure. Since it comes not from the influence of the light in the birth of the desire, but in addition, in the appearance of the Creator, the self of the Creator toward the desire. Understand where the root of our attraction to spirituality is. The light creates the vessel. 

The desire, it made it in its bestowal. That is, the pleasure, and it builds a desire. And then the pleasure yearns for the desire. Afterwards, the light comes and fills the desire. Inside that desire, the created being feels that inside the desire there is this influence. The giver of the pleasure exists within a certain influence that is bestowal. And that brings the desire to want to bestow, to be as the giver. That bestowal is a higher degree that comes to us from the Creator than the pleasure itself. From the pleasure came the desire. From bestowal came the quality that is in the desire, the quality to bestow, because the desire doesn't want to bestow, but it would want to. So that's where the desire comes from, and that's where the intention comes from. 

Therefore, we who come to a state where our desire, it's impossible to fill it with pleasure, gradually within it, there becomes revealed the bestowal from the Creator, where He brings to us the intention in order to bestow. Again the question? 

Student: (19:10) He specified, you said that the Kelim are the screens, not the desires. So, what's the difference between what you call desires and what you call screens? 

M. Laitman: We discussed that many times. The desire is constant, and it exists. It doesn't change. All the 613 desires in us can be more or less revealed. Now, I don't want to dance. I want to drink, I want to sleep, something, all of a sudden I want to dance, all of a sudden I want to run, to do all kinds of things, right? Beforehand, I didn't want that. Where was the desire for that? The desire was concealed within me. Meaning that desires exist there, and then they come into some kind of recognition, some kind of feeling, in some kind of order that I don't know what it is. I came through the society, through some thought, to… I can awaken the desires in me. But they just come without any of my conscious awareness of them, without me supervising them. In spirituality, we have these desires, Tariyag, 613, let's get used to them being 613 desires, many, in short. And upon them, there needs to be this intention in order to bestow. We don't know what that is, but that doesn't disturb us for the time being. It's just an intention to bestow, this condition. According to that intention, if I have that intention, desires surface in me, and those desires that surface in me are called Reshimot, records. And then I use those desires with the intention in order to truly bestow. What desires surface in me? My desires? Or who I want to bestow to? What do you think? If my intention is in order to bestow, then I feel desires of who I want to bestow to. Let's say they are foreign desires. And how can I feel them? Through my desires. So, I seemingly transfer life, the vitality of the pleasures from the Creator through me, where I am here as Bina, to others, and they are as ZON. And he is as Keter, let's say. There is here GAR of Bina and ZAT of Bina. Where GAR of Bina is me, which doesn't want anything other than to bestow, and ZAT of Bina is the feeling in me of the foreign desires. The AHP. That's how this business works. In general. There are many details here. So, what happens with the desires? You, to the extent that you can implement them in order to bestow, they surface in you. You start feeling, sorting them. You have this ability, strength, understanding what desires of yours you can use in order to fulfill foreign desires that surface in you, that surface in you for fulfillment. They also surface according to that in which you off cf v  are ready for that. Meaning, these desires and your desires, they both surface according to the Masach, the screen. There's a whole Torah here, a whole teaching. Everything we learn here, the whole of reality, it's all here, in this action. There is nothing else.  

Question (Petah Tikva Center): (24:18) What is the difference between the upper MA and the lower MA? 

M. Laitman: The upper MA comes out on Taamim of SAG, and the lower MA, the world of Nekudim, comes out on the Nekudot of SAG. And the new MA comes out on Reshimot, the records of the world of Nekudim, which remained after it, after the breaking. We always need to consider the Reshimot, the records. That is the source of each and every action, in each and every Partzuf. The Partzuf is called an act of bestowal. Every act of bestowal in and of itself is called a Partzuf. Thought, action. Thought, action. That's a Partzuf.

Reader: Moving on to the next part of the lesson. First, let's sing. 

Song: (25:14)