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

Daily Lesson August 4, 2025.

Part 2: Recorded lesson - July 16, 2006. Baal HaSulam. Preface to the Wisdom of Kabbalah.The Katnut and Gadlut Initiated in the World of Nekudim, #73.

Reader: We are reading from the Preface to the Wisdom of Kabbalah, Item #73.

M. Laitman: So far, we've learned that from the light the Kli was created, which is the will to receive, and by the influence of the light in the will to receive, the will to receive ultimately comes to a state where it wants to both receive the pleasure from the light as well as the status of the light. And from this feeling, how much it feels far from the light, a restriction is made in the will to receive, and then a desire to resemble the light by the intention. The will to receive, the created being can only receive; he has no other action, he can't give. But if he receives with his intention to do good to someone else, that means that he gives. Meaning, he's using his whole vessel of reception as a means, and he's not taking into account how much he feels, what he feels, but rather all that he feels and all the pleasures that go through him are in order to give back, to bestow, to do good to his giver. And in such a way, the nature of the created being, his vessel of reception, becomes a means to bestow. That's basically the whole implementation of the wisdom of Kabbalah. We don't suppress nature, we don't alter nature, we rather do change or acquire, if you can say, a new use of it, of the whole structure of Adam in order to acquire intention to bestow on top of the world to receive. That's what the system was built for, what we call the system of the worlds. That man who will be here, below the barrier, in this world, this man, this human will be in a purely egoistic nature - in order to receive. That's his sole nature. And above, in the world of Ein Sof, is the Creator. In the nature of bestowing, let's say, to bestow. And in order to bring man from the state of this world to the state of En Sof, a system is required to help man undergo this whole transformation, that he needs to go through. And that system is called the system of the worlds. Now, since there is an egoistic desire in the person, which is very great and divided into five parts, these parts undergo gradual, slow correction. The person who corrects his smallest desire by using it in order to bestow, this is called that he's in the world of Assiya. Then he corrects an even greater desire using it in order to bestow, and he's seemingly in the world of Yetzira. Corrects a greater desire using it in order to bestow, he's in the world of Bria. And an even greater desire to bestow, and he's in the world of Atzilut. And when he corrects the greatest desire in order to bestow, he's in Adam Kadmon. And when this whole process is concluded, he then moves to the world of Ein Sof. Meaning, everything that a person feels, everything he does, are corrections inside his desires by acquiring an intention to bestow over these desires. And what he feels in the corrected desire with the intention is called the world that he's in. In order to allow the created being, to allow man to acquire this intention to bestow, there has to be a system that will each time give the person what he needs to keep acquiring that intention. That system is called the system of the worlds, and it turns out that the system of the worlds itself has to be comprised of the very systems, and details, and elements that exist in the human. Meaning, in the system of the worlds too, which influences the person, there has to be a Merkava of the qualities of Bina and the qualities of Malchut so that these connections, these qualities have a certain connection, and thus the influence in this or that combination over the person. And that's how the person will advance. This is something we learned from parts 11 and 12 of TES, how the father gives the whiteness, the mother gives the redness, and that starts the correct combination within man, meaning the correct intentions, which is what we call a soul. But for now, in our study in Preface to the Wisdom of Kabbalah, we're learning about how this system was built, the system of the worlds, which later comes to correct the soul. We still don't have a soul here, which is what we call a created being, what we call Adam HaRishon. Still not here. But the system for it must already be prepared in advance. So that then, from that system, we give birth to Adam HaRishon, and then Adam HaRishon is shattered, which gives him a possibility to become corrected, meaning to acquire intentions of bestowal. But for now, we're going back to where we're learning from, the construction of the system of correction called the world of Nekudim, which is where Bina and Malchut connect for the first time so as to correct the human that is destined to be created. 

Reader: So, we continue from item 73.

Reading: (07:53) Baal HaSulam. Preface to the Wisdom of Kabbalah. The Katnut and Gadlut Initiated in the World of Nekudim, #73.

73) First we shall clarify the ten Sefirot of Katnut of Nekudim. You already know that following the expansion of SAG of AK, it underwent the clash of surrounding light and inner light on its screen, which gradually refined it. The levels that emerged as it refined are called Nekudot of SAG, and they descended below Tabur of AK and mingled with phase four there (see Item 62). After it completed its refinement of all the coarseness of the Guf in the screen and remained with only coarseness of the Rosh, it is considered to have ascended to the Rosh of SAG, where it received a new coupling on the measure of coarseness that remained in the records in the screen, as has been explained above in Item 35. 

Reading: (08:48) Baal HaSulam. Preface to the Wisdom of Kabbalah.The Katnut and Gadlut Initiated in the World of Nekudim, #74.

74) Here, too, it is considered that the last phase of coarseness, the coarseness of phase two that was in the screen, was completely eliminated, leaving only the record of clothing. Thus, nothing was left of the coarseness but phase one. Hence, the screen received two kinds of coupling in the Rosh of SAG (see Item 43). The incorporation of phase one of coarseness in phase two of clothing, called “the incorporation of the record of the female in the record of the male,” elicited a level at nearly the degree of Bina, which is the degree of VAK of Bina. This level is called “the Sefira Keter of Nekudim.”

M. Laitman: We learn that, let's say, in Galgalta, there were four of clothing and four of coarseness. When they purified, four of clothing and three of coarseness remains in AB. And when AB makes the coupling, it makes the coupling with the incorporation of three and four. That creates the first Rosh, the first Rosh of AB. And then, excuse me, this is Dalet Gimel, four three, that's the first Rosh that clothes the Rosh of Galgalta. And that's three in four. And the second Rosh is that there is a coupling over the three of coarseness alone. So we've learned that every Partzuf has two heads, two Roshim. First, we make a calculation over the Reshimo of Hitlabshut, what was before, and then Reshimo of coarseness. We'll give an example. I am going to a restaurant today, and I was there yesterday. Yesterday, I ate according to how much I could, what I had, and I had everything at my disposal. Let's say a dish that cost 100 shekels, and it was the best thing. Today, I get into the restaurant, and I have less. Let's say I have 50 shekels. But I have the memory of before. I don't know what it means to receive a 50 shekels dish. I remember yesterday. So I'm asking, give me what I had yesterday, but give it to me at 50 shekels. That's the calculation I do in the meantime. By considering my records, Reshimot, and comparing them with what I had yesterday. That's one discernment. Now, after I see what it means to be approximately Keter, meaning the previous phase, approximately, close to it, something of it, then I approach my present record. And then what, what from that status I have achieved is true for today, for my vessels today. And over that I make the Zivug over three of coarseness, and that gives birth to Partzuf AB. The same thing happens here. After  Nekudot of SAG expanded below and became restricted, and the Reshimot rose to Rosh of SAG, from everything that took place here below the Tabur of AK, and the records that came here were two and one, restricted with the second restriction, and also three and four, or four over three. And for the two over one restricted records, there has to, a Partzuf needs to emerge, that's the main thing, from the Partzuf that became restricted, and the four over three, they received from NHY of Galgalta. Therefore, first comes the coupling over two one restricted, and from there, in Rosh of SAG , there is a coupling in Nikvey Einayim, as we said, and then that level expanded below, that level includes within it two heads and a Guf, as usual in every Partzuf. The first Rosh is called Keter of Nikudim, the second Rosh, Aba ve Ima of Nikudim, and the Guf is called ZON. They all emerged because the second restriction is only in GE, meaning only this part we call vessels of bestowal. And the difference between them, that Keter emerged with two of clothing, Aba ve Ima emerged in one of coarseness, and from them came the ZON. As usual in every Partzuf, nothing changed here. Even though we call it the world of Nikudim in Katnut, it's not the world of Nikudim in the sense of many Partzufim; it's rather one small, short Partzuf only, but for the future, it is considered or called the world of Nikudim. Now, when I said here that Keter emerged over two of clothing, it's not that something can emerge with the clothing. It's just that the first level of coarseness and two of clothing, that's what happens to us here. That's how Keter emerges. As we see here, AB emerged, then Rosh of AB emerged, the first one, the Rosh of Hitlabshut, because three participated in four. However, the first level of coarseness, we can say it's either one alone, or two was inside one. Two in one, but it wouldn't add to one, to Aleph, for the sake of expansion, anything. Questions on that? 

Question (Petah Tikva Center): (15:31) Can you explain why Keter is VAK of Bina, and what is this VAK? Sometimes we speak of Gar of Nikudim, the Rosh of Nikudim in Katnut, which is a result of the incorporation of Bet in Aleph, two in one, or sorry, one in two, and one itself, and sometimes we talk about GAR of Nikudim as the AHP of Rosh of SAG that descends below the Tabur. What's the difference? Why is it this way and that way? 

M. Laitman: It depends on how do we speak about Nikudim. Either it's SAG that descends and bestows to Malchut, or it's AHP of SAG, SAG that serves Malchut, the lower one, or it's SAG that is divided into the second restriction, and according to the second restriction, it participates with the lower ones as much as it can be connected with the Malchut, because after all, the world of Nikudim is a connection between Bina and Malchut to some extent. Although they cannot connect, but to the extent that they can tolerate each other, they are in one place, that's the world of Nikudim in Katnut. Malchut restricts part of the Partzuf, SAG gives power to some of the Partzuf, and that's how it exists. Now, how to look at it, AHP of Bina, ZAT of Bina, or restricted Bina, or Zeir Anpin, because two over one, Bet Aleph is, after all, the Partzuf of Zeir Anpin. The world of Nikudim is ZON, however you define it, right? Where is the ZAT of Bina here? The Rosh of SAG that makes the coupling and striking on the external records, it works here as ZAT of Bina. You have Partzuf of Searot, the hair, but this is a deeper study, Ishsut that's above the Tabur, that truly belongs to ZAT of Bina. There are many details that we're not touching in this course, but in this course, we study not so much from the technical side of things but from the point of view of the essence of things. Now, we have Zeir Anpin, the world of Nikudim that comes out from the combination of Bina and Malchut, how Bina can elicit it in the correct form. Meaning, if we speak let's say about upper MA, MA Elyon, this is Parazuf that comes out here, MA Elyon, upper MA, and then upper BON. They are elicited on the records from Taamim of SAG, on records two over one. This comes out later, upper BON on one over root, one over zero. This is coming according to the order of the degree, and these Partzufim, there's no combination of Bina and Malchut. Everything from the first nine that we have above the Tabur, below the Tabur of GE, below from Tabur to Sium, and this Malchut now mixes with Bina. Meaning, Bina makes a coupling and striking on the records that it has from the connection with Malchut. It turns out that this ZON has Bina and Malchut somehow connected together. There's not true connection in each and every detail. This will be only after the shattering and the correction of the souls from below up. But we have a Partzuf where these two opposite forces exist. The Creator and the created being together cannot get along just yet. One restricts the other. Malchut restricts the AHP of Bina, the ZAT of Bina, and Bina doesn't let Malchut work in order to bestow because Malchut is unable to do it. So, they have such a connection between themselves. They restrict one another. So, in the world of Nikudim, we speak of ZON, for example, that afterwards in Adam HaRishon, this connection will have to work in order to correct the souls. In this connection, we still don't have the full combination merging. We have a part in this Partzuf, let's say in Keter, a part that we don't use where this is the domination of Malchut in Aba ve Ima, a part that we don't use the domination of Malchut, and in the ZON, a part we don't use because of Malchut. Meaning, what we see here, we use the world of Nekudim, we use GE, which is the force of Bina, this is a bestowal, what Bina gives. Meaning, here, the lower one, the ZON, the future created being, looks like it's working only because Bina can hold him and Malchut in him is restricted. Malchut seemingly doesn't work, he doesn't feel Malchut, he doesn't feel his own nature. It's only in the qualities of the upper one, it's cleaved to the upper one. It's correct for Ibur, conception, and for Yenika, smallness, infancy, states of smallness. Meaning, if the lower one wants to reach a state in spirituality, has to restrict the Malchut in it, all the desires of reception, receive from Bina its power and exist in the power of Bina. This is the form that can exist for the time being as a form of connection between Bina and Malchut. They're not connected, they're not merged together, but they can exist in this way. This is called Katnut of the world of Nikudim. The world of Nikudim is ZON where Bina gives birth to it as a result of its power of bestowal, her dominion, and later that same Bina is going to build another Partzuf, Gadlut of the world of Nikudim. And this too is the dominion of Bina. It takes the desires of Malchut and works and gives birth fully with the power of Malchut, the next Partzuf. There are many Partzufim in the middle here that we don't learn about, because for Bina to build something restricted, she has to be restricted herself. She has to receive a lot of Hochma from Aba, just like Ima turns to Aba, mother turns to father to ask for money to buy something for the baby. She knows what the baby needs, and dad doesn't know, dad only brings the money, and mommy does know what to buy. So, when she buys for him, she clothes herself in the deficiency of the baby, what he needs, not what she needs, rather what he needs, and she makes a coupling and striking on that. Meaning, there are many discernments here. As much as Ima comes to take care of ZON, it needs to clothe in the Hisaron of ZON, it needs to, in place of her deficiency, she needs to bestow with all of her AHP to restrict all of her influence, and bestow to the degree that ZON demands, that ZON can tolerate, and give accordingly. And this bestowal called Searot [hair] from the word Soer [turbulent], because the upper one is in a state of disquiet that it cannot give to the lower one, and the lower one can be given only just a little bit. The lower one is restricted, it cannot tolerate all the bestowal that comes from the upper one, and the upper one holds himself back, and it's called that he's storming from within. This Partzuf of Searot, we don't study about it's here, it is an external Partzuf of SAG, and SAG clothes in it, and diminishes itself, and through this Partzuf passes a very small influence outside, as it builds this Partzuf of the world of Nikudim in Katnut. Also, the world of Nikudim in Katnut that SAG builds is very restricted, has additional parts that belong to the first restriction, and parts that belong to the second restriction. There are many things here that are clarified later; we learn those much better from the Partzufim of Atzilut. But whatever it may be, you can say it like this, this is ZON, but they are under the complete dominion of Aba and Ima, of SAG and AB. This is a Partzuf of in and of itself that exists, but SAG gives birth to it, and there's no real existence from the side of the lower one. Is it ZON, or is it Zeir Anpin of SAG? Because we take HaVaYaH of SAG, right? Yud, Hey, Vav, Hey, so in Vav we have SAG, Vav, Alef, Vav. The filling, and the filling of Alef, points to the second restriction. And in the last Hey of SAG, there's a filling Hey Yud, which points back to the first restriction. It speaks of the shattering of the vessels, that we'll learn about shortly. So, it turns out that everything happens in SAG. This is HaVaYahH of SAG, or is this already ZON, Zeir Anpin and Nukva, Zeir Anpin of Malchut, or is it still Bina? On the one hand, it's Bina, on the other hand, it already belongs to ZON. When can you say that it belongs to ZON, and when can you say that it belongs to SAG? It belongs to SAG because the vessels, the dominion are GE, the forces of Bina, although it's a lower one but it's under the control of the upper one, that's why it's under the control of SAG. When does it begin to emerge from under the control of the upper one? When it demands to be filled, its vessels of reception be filled, and when the upper one begins to fill the vessels of reception, then he's under dominion of the upper one seemingly, but he works according to its own desire, and it shatters. But still it happens in SAG, because SAG happens without the free choice of the lower one, it works in order to pass all these actions on the records. That's why everything is included in HaVaYaH of SAG, and whatever may be, the conclusion is that we here are building the system of Bina and Malchut, the upper one that must be included of the lower one.