The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: March 26, 2026
Part 2: Baal HaSulam. Study of the Ten Sefirot. Vol. 6. Part 15. Part 15
Original lesson date: 12.04.2016
Reader: As part of the preparation for Passover, we'll study with Rav Laitman from the book “The Study of the Ten Sefirot,” Part 15, Item 6.
Reader: We are reading from the “Study of the Ten Sefirot,” volume 6, part 15. The construction of Nukvot de Zeir Anpin — we are on page 1691, Item 6. You can send us your questions to kab.tv. Selected questions will be heard in the course of the lesson. Item 6, page 1961.
Reading: (00:49) And the thing is, it is known that from Tifferet of Ima, it became Keter to Zeir Anpin. And when she too will rise there, and her Keter will be in Tifferet of Ima like him
M. Laitman: We're talking about Malchut
Reading: their Keters will be equal, and they will both be one, because both of them will be the Bechina of Tifferet of Ima, which is one Sefira. And then she won't have to receive her illumination through Zeir Anpin. Rather, both of them will receive their illumination from Ima, each on his own, and they won't need each other. And ZON will be equal in their existence as Abba and Ima, as mentioned in Idra. Abba and Ima, as one Anpin and as one Ashirin. And this is the purpose of her growth. And then all the worlds will be in the purpose of correction.
Again, Item 6. And the thing is, it is known that from Tifferet of Ima, it became Keter to Zeir Anpin. And when she too will rise there, and her Keter will be in Tifferet of Ima like him, their Keters will be equal, and both of them will be one, because both of them will be the Bechina of Tifferet of Ima, which is one Sefira. And then she won't have to receive her illumination through Zeir Anpin. Rather, both will receive their illumination from Ima, each on his own, and they won't need each other. And ZON will be equal in their existence like Abba and Ima, as mentioned in Idra. Abba and Ima, as one Anpin and as one Ashirin. And that is the purpose of her growth. And then all the worlds will be in the purpose of correction.
Item 6 below. Both will be the Bechina of Tifferet of Ima, which is one Sefira. And then she won't need to receive her illumination through Zeir Anpin. Rather, both of them will receive their illumination from Ima and so on, of equal reality like Abba and Ima. And we need to remember here what is written in Part 5 about the matter of ZAT, HGT and NHY. And it was explained there that Zeir Anpin and Nukva are the main thing, and there are only Netzach and Hod, the ZAT and HGT in them. It is from the incorporation of the upper ones, GAR, which are KHB. But since KHB descended to the Bechina of VAK, they were called by the name HGT. And HGT, NHY — the ZAT are like HBD, ZON in general. And therefore they are called five Hassadim or five Gevurot. Because their essence is only HGT NHY. And Yesod is only the generality of those five, meaning the general five Hassadim. And also the Malchut is only the generality of five Gevurot. Both of them will be the Bechina of Tifferet of Ima.
We are reading Item 6 below. Both of them will be the Bechina of Tifferet of Ima, which is one Sefira. And then she won't have to receive her illumination through Zeir Anpin. Rather both of them will receive their illumination from Ima and so on, of equal existence, like Abba and Ima. And we need to remember here what is written in Part 5 about the matter of ZAT HGT NHY, the original one. And it was explained there that the essence is Zeir Anpin and Nukva, and they are only Netzach and Hod of ZAT. And HGT in them is from the incorporation of the upper ones, GA, which are HBD. But since HBD descended to the Bechina of VAK, they were called by the name HGT. And HGT NHY — the ZAT — are like HBD ZON in general. And therefore they are called five Hassadim or five Gevurot, because their essence is only HGT NHY. And Yesod is only the generality of those five, meaning the general of five Hassadim. And also the Malchut is only the generality of five Gevurot, as written there in length. And because of that, ZON of Atzilut — it turns out that they clothed NHY of Arich Anpin, where Zeir Anpin is the Bechina of Netzach of Arich Anpin, and Nukva is the Bechina of Hod of Arich Anpin. Meaning, this is the root in the original nine Sefirot of Arich Anpin. Zeir Anpin is Netzach of the original nine Sefirot, and Nukva is Hod of the original nine Sefirot. Because Netzach and Hod, they are the essence of ZON. And that is the cause why Nukva is below Zeir Anpin. And they are not of equal degree, because they are two special Sefirot, one below the other, because Hod is below Netzach and needs to receive from Netzach. And you shouldn't ask, how can it be that Zeir Anpin and Nukva will be once in equal degree, since they come from two special Sefirot, Netzach and Hod, which are one below the other. Indeed, that came to her because of her construction from the rib of Zeir Anpin, as written about the construction of the Nukva, because through that Netzach and Hod were included into one Bechina, and the Nukva took to her lot also Netzach of Zeir Anpin. And it turns out that both of them are included in one Sefira, and therefore both of them can be of equal degree.
M. Laitman: (08:04) This is a very special thing, how Malchut, which is the created being, can be integrated in the qualities of Zeir Anpin, which is the Creator, with respect to her, when upper regarding the lower is like the Creator regarding the created being. And it cannot only receive a fulfillment, Masachim, rather it can get its essence, its qualities. Read this part again.
Reading: (08:37) And you shouldn't ask, how can it be that Zeir Anpin and Nukva will be of equal degree, since they come from two special Sefirot, Netzach and Hod, which are one below the other. Indeed, that came to her because of her construction from the rib of Zeir Anpin, as written above about the construction of the Nukva, because through that Netzach and Hod were included into one Bechina. And the Nukva took to her share also Netzach of Zeir Anpin. And it turns out that both of them are included in one Sefira, and therefore both of them can be in equal degree.
M. Laitman: Meaning, we should learn what is the meaning of Malchut being born of Zeir Anpin, what does it mean being a rib of him, and specifically this bond helps Malchut to rise to Zeir Anpin and to receive his force, his essence, when it is included as Hod in Netzach and receiving the essence of Zeir Anpin, when they both become one. Please.
Reading: (09:58) And in this incorporation of Netzach and Hod, there are two Bechinot. One, Zeir Anpin, whose origin is from Netzach de Arich Anpin, goes down and is included in Hod de Arich Anpin, and by that he is included with the Nukva in one Sefira, and they can be in equal degree. The second is that the Nukva whose Bechina is in Hod de Arich Anpin, it rises and is included in Netzach de Arich Anpin, and by that she is included with Zeir Anpin in one Sefira, and she can be with him in equal degree. And the difference between these two kinds of Hitkalelut [incorporation] is because by the incorporation of Netzach in Hod, even though they become of equal degree as a result, still she needs to receive her abundance from the Sefira of Netzach of Arich Anpin, from where Zeir Anpin extends. And it turns out that also when they are of equal degree, she has to receive her entire abundance through Zeir Anpin, her husband.
M. Laitman: Meaning she is not yet independent as he is. And the second inclusion?
Reading: (11:20) Indeed, by the Hitkalelut, by the inclusion of Hod in Netzach, she is completely like the degree of Zeir Anpin, because now she suckles from Tifferet of Arich Anpin like Zeir Anpin, and Zeir Anpin has no advantage over her anymore. And everything that is explained about the grip of ZON in NHY de Arich Anpin, it is the exact same way in their grip in NHY de Ima, because everything that they receive from Arich Anpin is only by their clothing in Abba ve Ima, as known. And those two divisions in the incorporation of Netzach and Hod of Arich Anpin, they apply to NHY de Ima as well.
M. Laitman: In TNHY de Ima as well we have Netzach de Ima included in Hod, Hod de Ima is included in Netzach, and how it affects the Hitkalelut of ZON as they come to be truly equal. How?
Reading continued: In the Hitkalelut of Netzach in Hod,
M. Laitman: which is the first Hitkalelut,
Reading continued: the ZON are of equal degree. And the Nukva has to receive from Netzach de Ima. And because of that she necessarily has to receive also from Zeir Anpin, her husband, whose root is in Netzach de Ima. Indeed, in the incorporation of Hod in Netzach,
M. Laitman: which is the second Hitkalelut,
Reading continued: the Nukva is already in the Bechina of Netzach de Ima, and she receives from Tifferet de Ima like Zeir Anpin. And then there is no more advantage to Zeir Anpin, her husband, over her, and she doesn't need him anymore.
M. Laitman: Meaning specifically by Malchut rising from Hod to Netzach — Netzach receives from Tifferet — therefore Nukva can suckle from Tifferet as Zeir Anpin, and by that they both become equal, Zeir Anpin and Malchut.
Reading continued: And this is what he says, Keter of Zeir Anpin became from Tifferet de Ima,
M. Laitman: because he suckles from there,
Reading continued: and when she too will rise there, and her Keter will be in Tifferet de Ima like his,
M. Laitman: by her being integrated from Hod to Netzach, she also rises to Tifferet de Ima and suckles like Zeir Anpin.
Reading continued: Their Keters will be equal, and both of them will have one Keter,
M. Laitman: from Tifferet de Ima,
Reading continued: because both of them will be the Bechina of Keter of Tifferet of Ima, which is one Sefira, and so on, and they won't need each other, and ZON will be of equal existence, like Abba ve Ima, KHD Hanafin, and KHD HaSharin. Meaning, as explained, when Hod rises and is included in Netzach, the Nukva is with one Sefira, with Zeir Anpin, and both of them have one root, which is called Keter. Meaning, Tifferet of Ima, because the Sefira of Netzach suckles from her upper one, which is Tifferet. And this is considered that both of them are using one Keter, like the upper Abba ve Ima, because the entire reason why Abba ve Ima are regarded as one is because both of them come from one Sefira, which is Bina de Arich Anpin. And therefore, when they rise to GAR of Arich Anpin, and perform a Zivug on the Mazlin, they too use one Keter in Arich Anpin. And all that is because Abba ve Ima are always one Sefira of Bina de Arich Anpin. And now, when the Netzach of Arich Anpin raised to him the Hod, and the Nukva was included in his Netzach, therefore, ZON too, are both included in one Sefira of Arich Anpin, which is Netzach. And therefore, both are using one Keter, like Abba ve Ima.
M. Laitman: Meaning, in Tifferet of Arich Anpin.
Reading: (16:08) And you shouldn't ask about what The ARI says, that Keter of Abba is higher than Ima, because Abba took Keter and Hochma of Bina, and Ima took Bina de Bina.
M. Laitman: This is what we learn from the world of Nekudim. Do you remember? In the world of Nekudim, we have this division. We once drew it in a nice way — Keter, Hochma, Bina, and Zeir Anpin, Malchut. In general, in the world of Nekudim, how do we correct them? The upper part, the lower part, VAK de Abba, ZAT de Ima, do you remember how they are corrected? Well, it doesn't matter. It doesn't really matter here. The main thing is the summary. And we shouldn't ask about what The ARI asks, when Keter de Abba is higher than Ima's Keter. Because Abba took Keter and Hochma of Bina, and Ima took Bina de Bina. Therefore, she is lacking. She is less than Keter de Abba, in the meaning of Gam ve Em. There is such a term. “Gam tinoseh bayit, ve'em le'Bina tikra.” It's a verse. Because there, it is about Abba and Ima in the degree of SAG, meaning, while Bina de Arich Anpin, which Abba and Ima hold on to, comes out of the Rosh de Arich Anpin. Bina de Arich Anpin is the house for Abba and Ima of Atzilut. Abba and Ima of Atzilut are emerging from Bina de Arich Anpin. There is Keter de Arich Anpin, called Kitra. There is Hochma de Arich Anpin, called... Well, Mocha Stima, Mocha Stima. And we have Bina de Arich Anpin. Bina de Arich Anpin includes in it the Partzufim of Abba and Ima that expand from her. That's it. So it says, Abba and Ima hold on to, and they came out of the Rosh de Arich Anpin. And here, from Bina de Arich Anpin, it's more precise. And here, The ARI talks about, from the perspective of Mochin de Zeir Anpin, that Abba and Ima are now in the degree of AB. Meaning, while Bina de Arich Anpin rose and became the Bechina of Rosh in GAR, meaning they connect, Bina and Hochma, and then Abba and Ima use one Keter for both of them, because they emerged from their origin, and there they are as one. And the reason is simple, because while Bina de Arich Anpin emerges outside the Rosh de Arich Anpin, the whole virtue of GAR she has is because GAR de Bina is in the meaning of Chafetz Chesed. Meaning, Bina doesn't care where she is, either in the Rosh or in the Guf. She may be in the Rosh or in the Guf, because Chafetz Chesed doesn't care about anything. That's why you can use this quality throughout the whole path. Chafetz Chesed doesn't care if it's in the beginning of the degree or in the end of the degrees. It is delighted in mercy. It's something that... There are such particles and waves, they say they have infinite speed, they go through the entire universe, through the entire matter. This is the quality of Bina. It doesn't matter to her. She's free, no one can stop her. No one can affect her. And no Masach can diminish her, as it is written in the previous part. Indeed, in the value of Abba, which is Bechina of Hochma, she is still discerned to be headless or without a Rosh. It's about Abba. Why? Because she cannot receive Hochma because of the Masach, which is under Mocha Stima, which is in the Rosh de Arich Anpin. When Hochma cannot pass on from Keter and Hochma, below it, in Rosh de Arich Anpin, Hochma may not appear. The light of Hochma is in Atik, because Atik is displaced from the entire matter of Atzilut.
M. Laitman: (20:50) It says that it transitioned from Tzimtzum Aleph, which is AK, and Tzimtzum Bet, which is Atzilut. And therefore, in Atik, there is Hochma, and there is the light of Hochma in Keter and Hochma of Rosh de Arich Anpin. And below Hochma de Arich Anpin, in Rosh de Arich Anpin, there is no Hochma. There is the boundary. And therefore, Hochma de Arich Anpin is called Mocha Stima, because there, the Hochma is blocked. It's Nistemi, it doesn't move below it. Indeed, Abba, when He is Hochma, meaning He's below Hochma de Arich Anpin, because Abba and Ima all came from Bina de Arich Anpin, and Bina is below this Masach — is not so limited in the Masach of Mocha Stima, because the Masach is not rooted at all above Hochma. And Bechina of Hochma is ascribed from the relation of Arich Anpin — did not come out of the Rosh, meaning the Abba is similarly in Rosh de Arich Anpin as in Hochma. Therefore, Bina cannot be with Him in one Keter, while she is outside of Rosh de Arich Anpin. Even though she doesn't feel she's lacking something, the Hochma is lacking. Look, there's something very special about it. Abba has Hochma because He belongs to Hochma. He's entirely Hochma, it doesn't matter. And Ima doesn't have Hochma, and it also doesn't matter to her if she has or doesn't have Hochma — as if they're whole, but their wholeness is different from one end to the other. Indeed, after that, the return of Bina of Arich Anpin to the Rosh, meaning they return to the Rosh of Arich Anpin, and they're included in Bina of Arich Anpin. There's no advantage again for Abba over Ima. They both use one Keter, which is Bina of Arich Anpin. Being both included in one Sefira of Arich Anpin, which is the Sefira of Bina. Meaning, what is He trying to tell us here? That basically, what was determined for ZON, for Adam and Hava in our souls, the way we come and are included in the Creator, in our ascents, was determined in Rosh de Atzilut already, in the attitude between Mocha Stima and Abba ve Ima included in Atzilut. When they specifically come to Bina de Atzilut, they are included under one Keter, and this is why ZON, as they rise to Ima, within Atzilut, in the Partzuf of Abba ve Ima, are also included in one Keter and become equal. This is the subject, basically. Well, I don't know. I'm afraid to let you ask. I would know how to answer because this subject is very complex, and answering this complex subject won't make it clearer, and if I answer in a simple manner, it's as if I started the first part of TES all over, but at least from the sixth part, because here we're talking about the correction of the world of Nekudim, why was there a shattering over there and here there isn't. The whole matter is to organize Malchut so it can correct itself without demanding the GAR, what she demanded there.
Question (Petah Tikva Center): (25:22) The Hitkalelut of ZON, incorporation of ZON, and the Hitkalelut of Abba ve Ima, inclusion — is it like the Hitkalelut of above reason and below reason and within reason?
M. Laitman: No, no, no, it's completely different. It's all above reason.
Question (Petah Tikva Center): (25:51) We keep coming back to the matter of equal in one Keter. Why is it so important?
M. Laitman: How the created being reaches the degree of the Creator? How we reach adhesion, equivalence of form? This is the meaning of Malchut rising and reaching the same degree as Zeir Anpin. This is the entire purpose of creation, to do good to the creatures. Otherwise, if Malchut does not reach the same state as Zeir Anpin, the purpose of creation is not carried out. However, here it talks in a different language. But this is the whole thing. Malchut rising, including, included as Hod in Netzach — Netzach receiving already from Tifferet de Ima. And in Tifferet de Ima, Zeir Anpin and Malchut are included together, starting to suckle from one Keter. This brings them to equivalence. We are yet to learn this during many pages. It will become usual, customary. As much as we understand, it depends on our feeling. But Netzach and Hod of Arich Anpin, and Netzach and Hod of Zeir Anpin — in general, Sefirot of Netzach and Hod are Zeir Anpin and Malchut. Therefore, for us, what matters is the relation between the two, how in Atzilut it's organized in such a way that Hod, even though it's lower, below the Netzach, it may and must receive from Netzach, even though it receives from Netzach. And it's impossible to have it in any other way, because the created being cannot receive from the Creator. But despite that, it reaches the same degree. There are very special things, decisions here. How can the created being be equal to the Creator? In what way? And how can he be equal if he's 100% dependent on Him? Well, of course, it gives the Creator pleasure, like the baby controls the mother. It's equality. Meaning, you should understand here how Malchut, when it rises to Zeir Anpin, how she, specifically by the common Keter between them — thanks to that — it reaches a state of adhesion. Adhesion, means equal in all, except for the point of birth. But even the point of birth is no longer important here, because there's no Creator without the created being as well. There's no created being without the Creator, and there's no Creator without the created being.
Question (Petah Tikva Center): (28:47) What is the process of the Hitkalelut of Netzach in Hod, and Hod in Netzach, which enables that Dvekut?
M. Laitman: It's about that. This is all said in Item 6 that we just read. And we will read it. We'll keep on going. I see it's not good to go too deep inside. You have to get accustomed to the words, to the definitions, everything we're talking about. Why? Because I heard it a bit here, a bit there. It all accumulates to one picture. You just have to understand that this thing is very, very special. For us, it's difficult to learn. If you bring wise, simple, wise people over here, they'll be able to learn it. But for us, it's difficult because it's all about the correction of our inner point in the heart. So until we start getting an emotional impression of what we're learning, we won't be able to learn this material. We won't be able. You sometimes may see that people come, and they get it in their mind immediately. We had such students here, many such students. But what goes on, the thing is, it's in their intellect. And when there is a bit of an emotion developing in them, they see that they clog up, and then they run away. Maybe they move on to other places where they learn in their intellect. But for us, it's a problem because if we have the point in the heart, we must start feeling these discernments inside. And that the mind and the emotion will be somehow integrated. And this is exactly the Hitkalelut, the integration of Zeir Anpin and Malchut, and Malchut and Zeir Anpin. Zeir Anpin indicates Hochma, and Malchut — Hassadim. And in what way we cannot keep on learning if we don't reach some feeling to some extent, so that we can at least guess somehow. Only with our intellect, we won't be able to keep on learning. This is regarding the ones who have a point in the heart. The ones who don't have a point in the heart, they can study easily and with a free mind. There is no problem with their memory and their intellect. We have to remember that usually the Kabbalists are the ones that don't really get things easily. They don't understand things so easily. They only understand after they have the emotional responses from the material.
Question (Petah Tikva Center): (31:53) What does it mean by saying that they won't need each other?
M. Laitman: They won't need, meaning Malchut seemingly doesn't receive through Zeir Anpin, and Zeir Anpin doesn't receive thanks to the Malchut. These two are seemingly independent Malahim. There is no such a thing in the creation, independent. You're apart from me, so what kind of system is it? Is it wholeness, completeness, love, bestowal? No, we have to understand in what way they are not independent. They're not dependent as lower and upper, none of them. Zeir Anpin doesn't provide to the Malchut without him. She feels herself as nothing, and he doesn't feel her as obligated. Because without her, who is he? What can he reach? Nothing. So there is no — well, we'll learn this. These things are… Here lies the entire focus of creation. So we'll approach it bit by bit.
Question (Petah Tikva Center): (33:05) Above, he says that all the worlds come to the purpose of their correction. Meaning, ZON now rose to Abba ve Ima, they cause the correction of all the worlds?
M. Laitman: Certainly, after that. They carry all the Olamot [worlds], because all the worlds are the bottom nine of Malchut, when she raises it in order to connect to Zeir Anpin, NHY of Zeir Anpin, and the bottom nine of Malchut are below the Parsa. And as Zeir Anpin and Malchut rise to Bina, it is all carried after them. Seemingly. There are many specific parts there.
Question (Petah Tikva Center): (33:55) We said that Abba and Ima, they emerge from Bina of Arich Anpin, which is Chafetz Chesed [delighted in mercy], below Mocha Stima. So Abba is like Hochma. So how can it be that something will emerge from Bina which is opposite?
M. Laitman: That's a very nice question. Bina includes two discernments, both Hochma and Bina, because she can't be Chafetz Chesed if there is no Hochma in it. Regarding what is she Chafetz Chesed, delight and mercy? Bina is delight and mercy. Chafetz Chesed, meaning she doesn't want anything. It's as if I'm 100% clean. It's as if we put a bag of gold, gold coins by your side. Let's see, maybe at least one, take it, it's so nice. Let's see. Meaning, you may be Chafetz Chesed only if you ride, you sit on a bag of gold, on Hochma. That's why there is no Bina without Hochma, and there is no Hochma without Bina as well. We will learn this later in the Partzufim. But Bina can certainly not exist without Hochma. It's from the four phases of direct light. That's why there is an Abba there. The Hochma in Partzufim Bina is called Abba.