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

Daily Lesson August 6, 2025.

Part 2: Recorded lesson – July 17, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #76.

Reading: (00:07) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #76.

Know, that by Malchut’s ascent to Bina, these two degrees of Nekudim split into two halves upon their emergence, called anterior [Panim] and posterior [Achoraim]. This is so because since the coupling was made at the Nikvey Eynaim, there are only two and a half Sefirot at the Rosh, Galgalta, Eynaim [eyes] and Nikvey Eynaim, that is, Keter, Hochma, and the upper half of Bina. These are called the anterior vessels. 

The vessels of AHP, which are the lower half of Bina, ZA, and Nukva, emerged from the ten Sefirot of the Rosh and were considered the degree below the Rosh. Hence, the vessels of the Rosh, which departed from the Rosh, are considered posterior vessels. Each degree was split in this manner. 

M. Laitman: (01:13) So, in his thoughts, in his points, he went down to the clothing room of the hospital, he went downstairs, participated with NHY de Galgalta from Tabur until the end of Galgalta, received a medal of accolade from the Gimel Reshimot de Galgalta, was baptized, which is called Tzimtzum Bet, and Reshimot that can be performed only with the upper half of the forehead, went up. So, we will make a Reshimot here, Bet Aleph from Tzimtzum Bet, and Dalet Gimel. Bet Aleph from Tzimtzum Bet, they require a Zivug on a very special condition, that in comparison to the new forehead, only the tools of influence were used. It is called that a Zivug is done between the eyes, and from there and below, to a place from where the Reshimot went up, a new forehead is performed there. It can be performed only on the forehead, from the forehead to the forehead. This forehead is called Keter. 

This Partzuf is called, Keter, the world of Nikudim, and it has Keter, AVI, and ZON. Keter is Rosh of Hitlapshut, AVI is one of coarseness, and the ZON in the Guf; and both are in the Rosh, Keter and AVI.

And this is called, the Katnut of the world of Nikudim, where all the vessels only use vessels of the bestowal. Essentially, this Partzuf can be drawn in its true form with the vessels that are hidden from us now. In Keter, we have two vessels: Galgalta Ve Eynaim and AHP. But the AHP is not used, AHAP is not in use, and then we have AVI clothing AHAP of Keter. They only use their Galgalta ve Eynaim, but their AHAP is also not in use. And then ZON, which clothes AHAP of AVI and their AHAP, too, is not in use. And that is essentially the Partzufim of the world of Nekudim. Either we draw only their active parts here. Or we can draw them this way, it's the same thing; let's be clear that we always have the ten Sefirot. It can never be half, or quarter of a degree. That's the world of Nikudim, and this is the world of Nikudim in Katnut – Nikudim in Katnut – and then comes another degree.

Any questions? No. So, we spoke a bit about another Partzuf here called YESHSUT, which constitutes another part of Bina. That’s not exactly – he’s not touching on this exactly here in the Preface. 

Reader: Item 77. 

Reading: (06:12) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #77.

It follows that there is not a single degree that does not have anterior and posterior. This is because the AHP of the male level, the Keter of Nekudim, emerged from the degree of Keter and descended to the degree of AVI of Nekudim, the female level. And AHP of the female level—AVI of Nekudim—descended and fell to their degree of Guf, the degree of the seven Sefirot HGT NHY of Nekudim.

It turns out that AVI comprise two phases, anterior and posterior since within them is the posterior of the degree of Keter, that is, the AHP of Keter, and atop them clothe the anterior vessels of AVI themselves, that is, their own Galgalta, Eynaim, and Nikvey Eynaim. Also, ZAT of Nekudim comprise anterior and posterior: The posterior vessels of AVI, which are their AHP, are within the ZAT, and the anterior vessels of ZAT clothe them from the outside. 

M. Laitman: (07:35) Meaning, a part that is in action is Galgalta ve Eynaim of each and every Partzuf, Keter, AVI, Ein Sof. But there is here something else which is very important: That in every Partzuf, there is a part where there exists, it exists together with the other Partzuf, either with its upper one or with its lower one. And it turns out this way, that in every Partzuf – let's say we take Partzuf AVI – there are its Galgalta Eynaim, where inside them there is AHP de Keter, AHP of Keter. There is its AHP and upon them, Galgalta ve Eynaim of ZON clothed. Turns out that AVI has no –which is the middle Partzuf – it has nothing that is either connected to the upper one or to the lower one, where it's alone. Its upper half of AVI, inside them there is the AHP of Keter. Its lower half of AVI are connected to the Galgalta ve Eynaim of AHP de ZON. That's how every Partzuf is from the second restriction onward. There is no moment where it has nothing, where it is not in contact either with the upper one or with the lower one. And where it's influenced from them, and it bestows to them and that's a constant connection beyond it.

That's how the system exists, and is constructed, and acts. And that is a special, very special and principle outcome of the second restriction, where there is the connection between the degrees, between the states. Where each and every state is incorporated with the upper one, incorporated with the lower one. It can be a medium between these two states, and each and every state is as a springboard above from below, within the below. And then there's a connection to the lower one, and to the upper one, and the upper upper one in the same topic, in the same Partzuf, AVI, the lower ZON, its Keter is the upper one, and it's in the middle. So, through the Partzuf AVI, ZON of the lower one has a connection with the Keter, which is the upper upper one. Meaning, it has this opportunity, each and every lower Partzuf has an opportunity to rise, and rise, and rise limitlessly throughout the whole ladder of degrees. That's something that never took place and can never take place in the first restriction. Only in the second restriction, where there's the clothing of the Partzuf one upon the other. And it turns out from that, that the lower one feels the deficiency and raises it to the upper one, and the upper one feels the deficiency of the lower one and raises it – because it clothes it – and it needs, with this deficiency, to work like with the deficiency of its own. Because it's the deficiency of the degree upon which it exists whether it wants it or not. This structure already begins to draw to us the states of this world. How much each one is in connection with the other ones and bestows or receives and relates to others.

(12:00) And you have no Partzuf, no soul, no Behina and a part in it that is not connected with all the other ones, whether it's above it or below it. And each one in everyone, that is this multidimensional connection. And it turns out from that, that if we correct that correct use, this correct participation, so then really they all incorporate in all of them. Because in every one there is a part of the upper one, a part of the lower one, and they can unite. So, all these diagrams show us the same matter, the world of Nikudim in Katnut. You could ask, what is with AHP of ZON? AHP of ZON here, afterward here there are the souls, the worlds of ABYA and the souls. And then AHP ZON of Atzilut will feel these deficiencies. These deficiencies of the MAN of Tzaddikim – the MAN of the righteous – will rise to ZON; ZON will transfer them to AHP of AVI, AHP of AVI will raise them to AHP of Keter, which is Arich Anpin. And Arich Anpin will begin to correct in return the AVI and the ZON in order to awaken them to rise to MAN  to Atzilut; that is the process that afterward we will learn in the world of Atzilut. 

Question (Petah Tikva Center): (14:00) You say the matter of the created being is a desire to receive through the Four Phases of Direct Light. Malchut is a complete desire to receive and nothing else. If we talk about the created being of this world, this is the preparation phase before this world. If we’re talking about from the point of the created being in this world, then the created being has a will to receive and also a memory of a state of incorporation between Malchut and Bina. So, there is a will to receive plus something. So, it's not just a will to receive, the analysis of our work in this world starts from all of us being a will to receive. But the created being always has a point in the heart, there is no created being without it?

M. Laitman: That's correct. I have nothing to say, you didn't ask, you said. 

Student: I'm asking if the created being is actually the will to receive plus a point in the heart, that’s his matter? 

M. Laitman: Yes, okay. The created being depends on what we relate that definition to, just a person on the street is not a created being. It's a creation that was created from a combination of all kinds of forces and is operated by them. And he's not called, a created being, because a created being means that is differentiated from the Creator. There is a Creator and there is a created being; the created being is one that is differentiated from the Creator and determines it that way from its own qualities. That he compares them to the qualities of the Creator. And afterward, it sees that there is a gap between them. And he uses that gap between them in a creative way in order to determine his state. That, yes, I am a created being, and I want to resemble the Creator, but by doing so I don't erase myself. I actually express my individuality and then it is called a created being. The extent of resemblance and equivalence with the Creator is the created being, and just the still, vegetative, animate, speaking in this world are not called, created beings. Because that is a combination of all kinds of upper forces that materialized in their final state. And they come to that form, the development of our senses, which is called, still vegetative, animate, and speaking – that's not a created being. 

Tell me: Partzufim of the worlds, are they created beings? No, they come in our senses as a certain conditions. It's like a certain law in the book of laws you have for lawyers; they have a book of laws. So, it's a book of relationships between this and that, this, and that, in all kinds of opportunities and situations. It's not something realizable because in material, there's nothing by which to relate that law. If it materializes in material, so then you can say, yes, it exists. But just this law, it's just something in potential alone. Therefore, there is this creation which exists with its own forces independently, and it determines that it wants to resemble the Creator. And by that it wishes to express itself as independent, why? Because all in all, there are two forces: I am the will to receive, and the Creator is the will to bestow. If I am at my will to receive, so I'm already in a nature that the Creator created, and then that nature determines for me what to do; so that's not me, it's nature. If I will restrict the nature in me, and then will only be dependent on Him and incorporated in Him, so the Creator controls me, and then there is no me. 

Maybe to the extent that I restricted myself incorporated in Him, maybe only in that. But when can I say that I am independent? It's when I take my nature as a means – the Creator's nature as a means – independent from each nature. I'm not dependent from each nature, I have a screen against this and against that. And with my new mind, which is not a mind of bestowal and not a mind of reception, I determine how I use these two forms of nature both in the will to receive and in the will to bestow. I rise upon both of them. Then it is considered that I am a created being, differentiated from the Creator in the same form that He created. So, the correct combination between Bina and Malchut – the independent one and the free one in the created being – in that creation, is called, a created being. Meaning, a created being is not my body, mind, or thoughts, or desires, but when I do a certain action, that special action is called, a created being. I, myself, with all this combination of forces, it's not a created being, it's data from nature. 

Question (Petah Tikva Center): (20:17) What is the role of Galgalta Eynaim of AVI? Because I see in the drawing that you showed the connection between Arich Anpin to ZON is through AHP of AVI.

M. Laitman: Galgalta Eynaim of AVI are the true forces of Hochma and Bina, where they have no connection yet to ZON. But only afterward, when they connect together, and they have this deficiency for ZON. So, they build from the combination between them a relationship to ZON, which is called the AHP de AVI. Let's say you live together with some lady. It's not called that you're AVI, that you're father and mother. There's only when there's a lower one that is born, which has deficiencies, and then for the sake of those deficiencies, you connect in a common act in order to supply it what it needs. So, then you, according to that action and only within that action are called, AVI, or father and mother. And that mutual deficiency between them, which is constructed upon the deficiency of the lower one, is called, your AHP. The role of Galgalta Eynaim is that they exist in and of themselves, in their forces. Just like you live with your wife without a child, so you're not called AVI. You're considered husband and wife, bride and groom, there are many names for it, but AVI is only in relation to the lower one.

Question (Petah Tikva Center): (22:05) I still don't understand why the connection of ZON is through Galgalta Eynaim to AHP of AVI. 

M. Laitman: Why is the connection to ZON?

Student: Through his Galgalta ve Eynaim to AHP of AVI? 

M. Laitman: Through Galgalta ve Eynaim to AHP of AVI, certainly, that's the way it is. Meaning, why is the lower one and its vessels of bestowal, why do they connect to the vessels of reception of the upper one? Because the vessels of reception of the upper one are all in order to bestow to the lower one. So, the forces of bestowal from the upper one and the forces of bestowal of the lower one connect together. They both want to bestow to one another.