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

Daily Morning Lesson: August 31, 2025

Part 2: Recorded lesson - Aug 23, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #112

Reader: “Preface to the wisdom of Kabbalah,” heading “The World of Correction and the New MA that Emerged from the Metzach of AK”

M. Laitman: (00:19) We already learned that the thought of creation is to benefit His creations, since the Creator is the Good That Does Good towards His created beings. We're only talking towards the created beings, we cannot come to something that is beyond our perception, beyond our senses, beyond what can be perceived in us. One cannot judge but what his eyes see, both for the positive and the negative, and we are not capable of knowing about His essence, rather just about the way He relates to us. And then when Kabbalists reach this general perception, the real perception of the Creator's relation towards each creation, then they determine that the Creator is the Good That Does Good from what is happening to them in their desires. And what is considered the Good That Does Good? What is it to do good or to benefit? It's to bring the created being to the same degree, to the same level, like the Creator Himself, because anything less than that is not considered “to do good.” How to bring the created being to such a state? For that the created being first of all has to be independent, as if existing on his own. He, himself, without any other force in the world, like the Creator, and exists also in the same wholeness, like the Creator - in the same power, and filling, and attainment, and discernment, and feeling, anything you could possibly say. That in all that the Creator is revealed to the created being, such the created being needs to be, according to the way the Creator is revealed, such the created being needs to reach the same qualities, the same state, the same stature that the Creator is in. And for that, we first need to bring the created being to a state in which he will be able to place himself such like the Creator.

Meaning that we need to place conditions inside the created being in order to enable the created being to be in independence, with free choice, in an ability, independently, to build from himself the Creator. And in order to prepare the created being for such an ability, first of all, the Creator creates the created being like Him, and then breaks him, meaning distances him from Himself, distinguishes him from Himself, conceals Himself from him, from the created being, and enables the created being all the abilities, all the possibilities and opportunities in order to build himself according to his free choice. And we, in the wisdom of Kabbalah, first of all, learn how such a possibility is created, that a created being will be able to be free, independent, with all the forces and abilities, understandings and feelings, that he is as one who's standing on his own without the Creator, and thus, independently, is building himself. These are not simple conditions. We need lots of thought in order to start recognizing this, and really, we're aware of this, only in the way of, “from your actions, we know you.” As we achieve all these stages upon ourselves, then we also attain that which has been prepared for us, and also what we need to do, and what we need to reach. In each stage, according to what we go through in our development, as we reveal ourselves as differentiated, distinguished, and distanced from one end to the other from the Creator, and for us to have some ability to somewhat express ourselves. So here we learn, for the time being, how the system is built, of the distancing of the created being from the Creator, to the extreme point against Him, and the building of the system of correction, so that the created being can ask the Creator. Those are called degrees of accent where he gradually corrects himself and places himself from below upwards. From that point he builds himself to be like the Creator. This is done by the world of correction such that in the shattering we attain His incorporation within the created beings vessels of reception and vessels of bestowal. The created being is created in the point of Malhut of Ein Sof, which is the desire to receive and in the desire to receive it is felt opposite it is to the Creator and he restricts himself not wanting to work with himself but rather work with all kinds of discernments he attains from within the Creator. He associates himself to the Creator and this happens in all the Partufim in the world of Adam Kadmon. And then in the world of Nikudim a certain attempt was made to work with the created being himself as if it has qualities of bestowal. First of all artificially as they adhered Galgalta Eynaim to that point, that restricted point, and by that, only in those qualities of bestowal, in the first nine, that don't belong to the created being, a certain world of Nekudim in Katnut was created, where he feels Himself in the qualities of the Creator, the qualities of bestowal that don't belong to Him. And then he himself wanted to participate in bestowal, tried and shattered. Meaning he understood and felt to what extent he is the opposite from the act of bestowal. And from this, the loss of this point that is in adhesion and devotion to the Creator, from knowing who he is and what he is, the Created Being can restructure himself, restore himself, to reach to what he came from, to where he needs to go back. Please are their any questions?

Reading: (08:53) Baal HaSulam. Preface to the Wisdom of Kabbalah #112.

The World of Correction and the New MA that Emerged from the Metzach of AK

‎112) From the beginning of the preface [“Preface to the Wisdom of Kabbalah”] to this ‎point, we have thoroughly explained the first four Partzufim of AK.‎

The first Partzuf of AK is called Partzuf Galgalta, whose coupling by striking is ‎performed on phase four and its ten Sefirot are at the level of Keter.‎

The second Partzuf of AK is called AB of AK. The coupling by striking in it is done on ‎coarseness of phase three, and its ten Sefirot are at the level of Hochma. It clothes from ‎the Peh of Partzuf Galgalta downward.‎

The third Partzuf of AK is called SAG of AK. The coupling by striking in it is done on ‎coarseness of phase two, and its ten Sefirot are at the level of Bina. It clothes from the ‎Peh of Partzuf AB of AK downward.‎

The fourth Partzuf of AK is called MA of AK. The coupling by striking in it is done on ‎coarseness of phase one, and its ten Sefirot are on the level of ZA. This Partzuf clothes ‎from the Tabur of SAG of AK downward and is divided into internality and externality. ‎The internality is called MA and BON of AK, and the externality is called “the world of ‎Nekudim.” This is where the association of Malchut in Bina, called the second ‎restriction, takes place, as well as the Katnut, Gadlut, the raising of MAN, and the Daat, ‎which determines and copulates the HB face to face, and the issue of the breaking of the ‎vessels, since all these were initiated in the fourth Partzuf of AK, called MA or “the ‎world of Nekudim.

M. Laitman: Meaning, he did a general rundown of the upper world, through all the corrections, through the five degrees of coarseness, Galgalta, AB, SAG, MA, BON, where the screen works upon that decision, that's in the world of restriction, and then the collaboration between the judgment and mercy, where the Partzuf of SAG and NHY of Galgalta worked in one another and intermingle according to the closeness of the lights between them, and then want to bring those vessels closer to participate together, and for the time being, from the collaboration of those Bina and Malchut intermingling, there was something that happened in there, where the Katnut of the world of Nekudim happens, that's what happened at one time, and the second time the incorporation of Bina and Malchut happens, within which, nevertheless, it was revealed that some of those parts cannot be incorporated with Bina, and the Gadlut that was made brought forth to the shattering. Because if part of the Partzuf, a certain desire is revealed without a covering of the screens, then without that, to the incorporation, then the whole Partzuf shatters. And therefore all the Partzufim broke from the Gadlut of the world of Nekudim, in their Gufs [in their bodies], the Keter, the Rosh, [the heads] were nullified, meaning they lost their screens in short. You can describe the desires in all kinds of ways, shattered into shards, like a glass, and a whole is maybe a whole glass. But actually, we don't do it this way, we need to describe desires as desires, with a screen, without a screen, with the intention in order to bestow, which is called corrected, with the intention in order to receive, is called broken or shattered.

Question (Petah Tikva Center): (13:16) Nekudot of SAG goes down below Tabur, and here is says that MA goes down below the Tabur.

M. Laitman: I'm sorry, where are you reading this? The fourth Partzuf of AK is called MA of AK, where the coupling of striking happened on the first phase. Well, okay. So, MA of AK is the upper MA, where the striking of coupling happens on the phase one, and also MA of AK can call upon the world of Nekudim.

Student: [inaudible]

M. Laitman: The upper MA. Well, so? I don't understand the difficulty here. The fact that there's a confusion in the names, we're already used to this confusion. That's not considered something new. Galgalta, AB, SAG, and from SAG, when the Partzuf begins to refine all the degrees of refinement, descend downwards, and here an expansion takes place, which is called the Partzuf of Nekudot of SAG. Let's say, Keter Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, Malchut. So, until the middle of the Tifferet, the vessels of Galgalta and Eynaim and Ozen, Hotem, Peh, vessels of the AHP, within which the second restriction was made due to the influence of the Malchut, the four over three upon them. And this Partzuf, yes, Nekudot of SAG. Nekudot of SAG we can already call the Partzuf MA, because Partzuf MA is that which SAG expels from within itself towards the lower ones. That can also be already. Later, SAG, since it was impressed from the collaboration of Malchut and Bina together, it does a coupling in the Nikvey Eynaim, also in order for what? In order to fill the Malchut. It lowers down to here a Partzuf, which is called the Katnut of the world of Nekudim, which is also called MA. Why? Because it comes out upon the two over one, restricted, but that's okay, so what? Then it does a striking by coupling upon the Gadlut, and a Partzuf emerges from Keter and Aba and Ima, from their Peh. Gadlut of the world of Nekudim, it's also called MA. Why MA? After all, it comes out of four/three. It comes out from four/three, correct, but who comes out from four/three in the collaboration of its vessels? That same Partzuf, just it was restricted, and now it's not restricted, because all together Bina wants to fill the Malchut. Hence, what comes out of Bina towards Malchut is called MA. And then, since there was a shattering here, now that the shattering raises all the lights, all the records, the Rosh of SAG, and the Rosh of SAG does a coupling at the Metzach, upon which emerges a world, the world of Atzilut. So it's also called MA, only this time it's called the new MA. Why? In order to show that there's some innovation. What's the innovation? It emerges not directly from the collaboration of Bina and Malchut somehow, but rather after the shattering. And it has in it all kinds of new discernments. If there was no shattering, we would also call it MA. But because there's a shattering in the middle, where the new discernments have been revealed, so we call this Partzuf the new MA, the new discernments, yes.

Question (Petah Tikva Center): (18:33) If the process continues in this way, then what's the role of the upper MA and upper BON? Why do you need them if the process continues to go there?

M. Laitman: That's a very, it's a question that everyone asks. But what do we care about the upper MA and upper BON? We need to learn it ourselves. Every degree needs to reach its end. Every root needs to reach its branch. Every degree that begins needs to conclude. Otherwise, if there's no end, then there's no beginning. In spirituality, there's no time. Hence, if all the degrees cannot emerge, then they're not considered, because there's no time there. The planning, and thought, and execution, is all the same. We can't quite understand that essence. But this is what's happening here. The decision in Rosh of Galgalta, or even in Malchut of Ein Sof after the restriction, where I'm now working with the screen to reach my equivalence with the upper light, that decision must happen. And what happens is it takes place at least in all the five Partzufim of AK, where, which then emerged from Malchut of Ein Sof, which decided to work with the screen, which includes root, one, two, three, four of coarseness. So now you have Galgata, AB, SAG, MA, BON emerge as well. Just like we talk about the striking of the inner and the surrounding light and the screen, it has to refine, it compels it to refine all the way, even though all kinds of Partzufim will emerge, but the decision in the Tabur ends in the Peh and not in the middle. Same here, the decision was in Malchut of Ein Sof. I am now going in and realizing myself with the screen until the end of the screen, and the end of the screen is only after the five Partzufim, Galgalta, AB, SAG, MA, the upper MA, and upper BON. Now, do these Partzufim operate upon what is happening later in the Nekudot of SAG, the world of Nekudim, the world of Atzilut? Of course yes, because it can't be that SAG is operating below without giving himself through those Partzufim. So, why do we say that they emerge later maybe, after Nekudot of SAG and not beforehand? We talk this way, but certainly, no matter how you depict it, that for the time being they are emerging until the world of Atzilut, after the world of Atzilut, before the world of Atzilut. Certainly SAG cannot connect to anything that is below Tabur unless through the upper MA and BON. And when Baal HaSulam depicts these Partzufim for us, the Partzufim of AK and ABYA, then he explains there how the world of Atzilut clothes upon the upper MA and BON, and through them, upon SAG, Galgata, and AB.

Reader: Dear friends, now we'll move to a live lesson with Rav, and now we will sing together.

Song: (21:57)

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