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

Daily Lesson June 10, 2025.

Part 2: Recorded lesson - May 11, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

Reader: We're going to move to the next part of the lesson. We're going to be studying the preface to the Wisdom of Kabbalah. We're in item 16 in the preface. The Preface to the Wisdom of Kabbalah, item 16. We'll have a transition, and we'll continue. The Preface to the Wisdom of Kabbalah, item 16. 

M. Laitman Introduction: We discussed that there's the thought of creation, The Good Who Does Good, and the Kabbalists reached that feeling, and they say that this is the root, the most exalted thing from which creation emerged. His desire to do good to his created beings, of his nature of the good and benevolent, this upper force, and because the nature of the good is to do good, He wanted to create someone in order to give him all this goodness, to have someone to feel this goodness. Of course, on the one hand, he has to create a will to receive, on the other hand, the will to receive that was created is in opposition of form relative to the Creator, bestowal. And this separation by itself brings the will to receive to a lower degree, a lesser degree compared to the will to bestow of the Creator. He determines this separation, he determines that the created being is lesser than Him. And creation, the will to receive  was created in the first phase, there's a immediately action to bring the will to receive to match the will to bestow of the Creator. What we learn in the wisdom of Kabbalah is how this will to receive that was created, how this created being comes to equivalence of form with the thought of creation, to do good to his created beings, where to do this, by that he comes to resemble not simply force to force, will to receive to a will to bestow; rather, by that he acquires the thought of creation above the force, the thing that is the root for everything. 

Reader: The Preface to the Wisdom of Kabbalah, Item 14.

Reading: (02:39) Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

To save the created beings from this titanic separation, the first restriction took place, separating phase four from the rest of the Partzufim [plural of Partzuf] of Kedusha [Holiness] so that that great measure of reception remained an empty space devoid of any light, since all the Partzufim of Kedusha emerged with a screen erected in their vessel of Malchut so they would not receive light in this phase four. Then, when the upper light was extended and expanded to the emanated being, this screen rejected it. This is regarded as a striking between the upper light and the screen, which raises reflected light from below upward, clothing the Ten Sefirot of the upper light. 

M. Laitman: Meaning, there is this development from the side of the upper light when it comes to the desire it created, where from the light, it's simple light. But in order to create the desire, it has to cascade down with these additional qualities that will be felt in the desires, His quality, the quality of bestowal. And when it comes to the desire, the will to receive, he's felt as the bestower. And to ensure there's no separation between the receiver and the bestower, there's a force that connects them, that balances them, the force of the screen, which is opposite to that will to receive. Opposite. The will to receive wants to receive the light, and the screen doesn't let the light be received inside the desire. But two opposing forces exist in the created being. One, a force that pulls, and one, a force that pushes or rejects, repels. Inside the created being, the repelling force is called a screen, the pulling force is called the will to receive. And then, from here, the created being has a few states. Either it receives if the pulling force is greater, or it restricts itself, restricted, or it repels. There are no other actions from the created being. And besides that, the calculation, the intention, over all those, the intention, why is he doing this? What for? Because it's possible that he is receiving in order to bestow good to someone, to do good to someone. It's possible that he repels the light because he feels bad, he feels shame. He might be restricting himself because he doesn't want it, or he restricts himself because he specifically wants it, but he's afraid of the humiliation, and the other way around. Meaning, all those actions, receiving, repelling, or restricting, depend on the intention. What obligates him? 

Reading: (07:20) Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

That part of the light that was rejected and pushed back is called reflected light. As it dresses the upper light, it becomes a vessel for reception of the upper light instead of phase four, since afterward the vessel of Malchut expanded by the measure of reflected light—the rejected light—which rose and dressed the upper light from below upward, and expanded from above downward, too. Thus, the lights were clothed in the vessels within that reflected light. 

M. Laitman: Meaning, if the light comes and the vessel repels it by that it separates itself from direct light, and he constructs a reflected light, where the reflected light is the intention. Why is he doing this? It doesn't matter if he receives, or restricts himself, or repels himself, repels it, the important thing is to build the intention. Who is he? What is the nature of his action? And then this intention becomes a vessel. And in it, he receives the direct light, where his entire desire is here below, as it was, but it is only a basis on top of which he constructs his vessel. Meaning, this is a vessel of the Creator, and this is a vessel of the created being. And in the deficiency that the created being offers the Creator, the deficiency that the created being creates. The Creator created the will to receive, and the created being is using the will to receive but in order to construct his own desire to bestow. This light, this vessel, I'm sorry, is entirely made out of the reflected light. And that is what the created being places before the upper light. Meaning, a new deficiency. We'll read it again. 

Reader: We're going to read from the beginning of 14 again.

Reading: (10:47) To save the created beings from this titanic separation,...

M. Laitman: Meaning, that they are the receivers, and the Creator is the bestower. How to create them also and make them in the same nature. And you cannot create that nature directly. 

Reader: (11:10) …0plp) the first restriction took place, separating phase four from the rest of the Partzufim [plural of Partzuf] of Kedusha [Holiness]... 

M. Laitman: Meaning, there was a possibility for the created being not to be influenced by, not to be under the control of his own desire. This is the meaning of the restriction, where the created being can come out from under the control of the pleasure in his will to receive, to be independent, and from that state to determine what he wants. Let's say I surrender, I submit myself under a certain pleasure. I'm not able to avoid it. It means that the “I” is not present. The pleasure determines everything. It comes, I'm gone. If it doesn't come, I have a deficiency for it. Later, some force comes to me from somewhere, I don't know. And I can face this pleasure. I can place a wall between me and it and not be influenced by it. This is called restriction.  Even though I want it, I don't erase the desire. It simply gives me the power to deal with it. And from the power I have for dealing with it, the created being now has the ability to develop. The original Malchut separates itself, it's not in control. And the created being begins to say, What's up with those upper nine? What's up with those first nine qualities of the Creator? It is not addicted to this pleasure, but it connects to the qualities that come to it. How can I learn from Him? Who is He? So, He raises from the level of the pleasure and the deficiency to the level of the qualities themselves. I want to be like Him. Meaning, we have the will to receive and the pleasure, pleasure and deficiency, and there's a restriction, and above the restriction, there are the qualities of the Creator. We're the created being relative to the qualities of the Creator. The created being constructs its own reflected light, meaning the intentions. It wants to be like Him, like them, like the upper nine. This is Malchut. Also, seemingly corresponding to the upper nine, but they're not the upper nine here. Here, the upper nine are felt as pleasure. And here, the upper nine, the first nine are as the qualities of the Creator. So, I begin to relate to His personality. Who is He? I want to be like Him. Not what comes to him or from whomever. For me to feel pleasure, I want to relate to the host. Who is He? What is He? I want to relate to Him and resemble Him. So here, down below, the engagement is according to the pleasure. And here, it's according to the qualities. According to giving and receiving, let's say, according to the qualities. 

Reader: (15:50)…so that that great measure of reception remained an empty space devoid of any light, since all the Partzufim of Kadusha emerged with a screen erected in their vessel of Malchut. 

M. Laitman: So what? You never fill the Malchut? The will to receive is never filled? The will to receive is filled, but it is filled in order to bestow. It's not the same will to receive. It's not the same attitude toward it. It's not the same use of it. That's why we say that this Malchut is restricted and is never filled. Clear? Because if I fill my belly with all the refreshments in order to bestow to the host, my feeling of the refreshments of these pleasures is different compared to receiving these pleasures with the intention to delight myself. The same desire in that old use is now disqualified from being suitable for use, and it's never in use after the first restriction. This means that Malchut of direct light was restricted and is never present in the Partzufim of holiness. 

Reader: (17:22)… since all the Partzufim of Kedusha emerged with a screen erected in their vessel of Malchut so they would not receive light in this phase four. Then, when the upper light was extended and expanded to the emanated being, this screen rejected it. This is regarded as a striking between the upper light and the screen, which raises reflected light from below upward, clothing the ten Sefirot of the upper light. That part of the light that was rejected and pushed back is called reflected light. As it dresses the upper light, it becomes a vessel for reception of the upper light instead of phase four, since afterward the vessel of Malchut expanded by the measure of reflected light—the rejected light—which rose and dressed the upper light from below upward, and expanded from above downward, too. Thus, the lights were clothed in the vessels within that reflected light. 

M. Laitman: Meaning, there's a different attitude here. It restricts himself from using his desire, his deficiency to enjoy according to his desire for pleasure, according to the attitude to the coming pleasures. This attitude he restricts, the attitude is restricted, and he relates to the host where he wants to resemble the host, give pleasure to the host as much as he's capable, as much as the host is important to him. He makes the calculation, and he begins to feel pleasure in his vessels that were designed to feel pleasure. And by that, we say that the vessel of Malchut is expanded for receiving the light from itself. What does it mean? As much as he decided in the head relative to the host, accordingly, he's using his natural vessels. So, he has a head, an attitude toward the host opposite than the original vessels, because the head is entirely bestowal, this is calculation. And the vessel which begins to use the pleasures and the deficiencies for the pleasures, that vessel also becomes a vessel of bestowal, because the entire pleasure is now received with the intention to bestow, meaning with reflected light.

Reading: (20:24) Baal HaSulam. Preface to the Wisdom of Kabbalah. #14

This is the meaning of the Rosh [head] and Guf [body] in each degree. The coupling by striking from the upper light in the screen raises reflected light from below upward and dresses the ten Sefirot of the upper light in the form of the ten Sefirot of the Rosh, meaning the roots of the vessels, since there cannot be actual clothing there.

Subsequently, when Malchut expands with that reflected light from above downward, the reflected light ends and becomes vessels for the upper light. At that time, there is clothing of the lights in the vessels, and this is called the Guf of that degree, that is, complete vessels. 

M. Laitman: So, this new trick of the created being is about managing itself through using the coupling and striking. The created being feels all of reality inside itself. He feels himself within himself, inside of himself. He feels the host, the Creator, inside of himself. He cannot feel anything outside of himself. The giving from the Creator that seemingly exists from the outside, that seemingly the Creator gives him, the attitude of the Creator toward him, all of that he feels inside himself. Meaning, the Creator, the created being has made these preparations in the creature so the created being will have all the information in order to work with the giver, the receiver, the attitude of the giver to the receiver, and to develop an attitude in the receiver relative to the giver. Everything takes place inside the vessels in the will receive of the created being. And he seemingly bestows to the Creator by receiving pleasure. By that he feels the Creator enjoying or deriving pleasure from him. That also takes place in the created being. So, who is the Creator? Also a discernment inside of the created being. 

Reader: Before we move to the next part of the lesson, we'll sing a song together.

Song: (23:15)