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

Daily Morning Lesson: August 26, 2025

Part 2: Recorded lesson - Aug 15, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #101

Reader: Hello, friends. We are studying the Preface to the Wisdom of Kabbalah, of Baal HaSulam. We have reached item #101. Preface to the Wisdom of Kabbalah, item 101.

Reading: (00:20) Baal HaSulam. Preface to the Wisdom of Kabbalah # 101. 

The Breaking of the Vessels and Their Fall to BYA

101) Now we have thoroughly explained the raising of MAN and the Sefira of Daat, which are considered the anterior vessels of ZAT of Nekudim that were extended and rose to AVI. This is because AVI received the new light of AB SAG of AK from ZON of AK in the form of the dot of Shuruk. They lowered the bottom Hey from their Nikvey Eynaim to the Peh, and raised their posterior vessels, which were fallen in the ZAT of Nekudim. As a result, the anterior vessels of ZAT, which were attached to the posterior vessels of AVI (see Items 89 and 94), ascended, too, and the ZAT of Nekudim became MAN there and returned AVI to being face-to-face.

Since the bottom Hey, which is phase four, had already returned to her place at the Peh, the coupling by striking that was done on that screen of phase four elicited ten complete Sefirot at the level of Keter in the light of Yechida (see Item 84). Thus, ZAT, which are included there as MAN, received those great lights of AVI, too. Yet, all this is only regarded as being from below upward, since AVI are considered the Rosh of Nekudim, where the coupling that elicits ten Sefirot from below upward occurs.

Subsequently, they also expand into a Guf, meaning from above downward (see Item 50). At that time, the ZAT were extended with all the lights they had received in AVI to their place below, and the Rosh and Guf of Partzuf Gadlut of Nekudim is completed. This expansion is considered the Taamim of Partzuf Gadlut of Nekudim, see Item 26.

Reader: That is where item 101 of “The Preface to the Wisdom of Kabbalah” reaches, and now we will listen to a recorded lesson from the 8th of November, 2021.

Question (Petah Tikva Center): (03:15) Does it turn out that the Sefira of Daat is responsible for the breaking of the vessels?

M. Laitman: Well, of course. If not the request from below upwards of ZON, nothing would be. Let's do this. I see there's nevertheless a problem. Let's do this in order. We have the world of Nekudim in Katnut: Keter, AVI, ZON, then how does the world of Nekudim reach Gadlut? So here we have the Parsa. We need to draw this in such a way where Keter has Galgalta Eynayim and AHP. That's Keter. AVI have Galgalta Eynayim and AHP, one within the other, and ZON have Galgalta Eynayim and AHP. Or we drew this differently. We took this way; this is the Keter, upon it we clothe AVI, upon them we clothe ZON. That's the structure. We only use the Galgalta Eynayim. That's it.

Now what happens next? The light comes from above, called Cholam. This light gives Gadlut to Keter. We don't have any way to draw the Gadlut in the same measure, so we'll just set it this way. Keter raises its AHP to Galgalta Eynayim. That's Gadlut of Keter. Here it was just Galgalta Eynayim. Here are all the ten Sefirot. The Keter raises to itself also Galgalta Eynayim of AVI. Then it turns out that there's a light called Cholam, the light of Hochma. From this, there's also Gadlut in Abba, and the degree of upper AVI, there's Gadlut of Abba. We'll do it this way. So in Keter, there's the Gadlut of all of it. This is the Keter, and this is the AHP of AVI that were fallen, the Gadlut of Keter in them, AHP of Keter, and there's also Gadlut of Abba. This is considered that Abba is in Panim, in anterior, and Ima wants nothing. The upper light has no impact on her. She is in posterior, in Achor. He explains in detail there what states there are, face to face, face to posterior, posterior to posterior. But actually, it's like this. We'll do it this way - Abba ve Ima. Ima waits. We can also write about AVI, that Abba is above and Ima is below, so it'll be more clear that she has connection with ZON, and in ZON, there's nothing. ZON wait. They still have Galgalta Eynayim, and their AHP are not being used. So we have Cholam, and from their being here in AVI, in the GAR, the upper three of Ima, light of Hochma, that's called Shuruk. It comes from the Yesod of AK, from the awakening through Tabur of AK to the Yesod of AK, comes an illumination within which the AHP of ZON awaken, which can also use in order to bestow if they receive the force of Bina, and then they will awaken the Galgalta Eynayim of ZON, which awaken Ima. This is called raising MAN. These MAN who want ZON to be in Gadlut, to receive from AVI, are called Daat. So we will do it like this. Up to here, it's called Keter of Gadlut. Up to here, it's called AVI, and Daat between them. That deficiency, the MAN, AVI, go through a coupling for Daat and lower the light of Gadlut below. When the light of the Gadlut went through the Parsa, the shattering took place. That is everything.

Question (Petah Tikva Center): (09:27) Why did the awakening of the lower part of ZON come specifically from the Yesod of AK and not from Malchut of AK? 

M. Laitman: Malchut and Yesod are the same thing, because upon Yesod of AK, the Peh of AVI clothe. Yesod of AK is in AK of Galgalta, the middle line of Bina, which clothes there and brings that quality of collaboration between Bina and Malchut. Therefore, from there, from that feeling of that collaboration, we get the awakening of ZON of Nekudim. Bina, which illuminates to Malchut, says that I have the power to reach the final correction that you will be able to receive in order to bestow.

Question (Petah Tikva Center): (10:23) Why are we learning Pticha, Preface to the Wisdom of Kabbalah? 

M. Laitman: Why do we study the Preface? Why do we study Preface? The Preface is a kind of a short version of the study of Ten Sefirot  of the Wisdom of Kabbalah. There's a reason why it's called “The Preface to the Wisdom of Kabbalah.” It's like a preface and an opening. And we're in it. Let's hope that we're in it. The main thing, like Baal HaSulam says, is the beginning. It's to meet the beginning to see the end. And in the end, we can understand the beginning. Because you can't learn something without knowing for what, what it's meant for. Because in every state he's in, the main thing is not the state itself, but rather for what purpose it exists. Hence, when we study Pticha, the Preface, we can see a process and its end. And from the end, we're ready to understand all the previous stages that the matter and its form go through, the form that is clothed in the matter and all those discernments, until it reaches the lower person, and why does the lower person have to go through this history and this world, and how he rises from below upwards. All of that is possible to know out of seeing this entire panorama, this whole process, and specifically its end. Hence, it's worthwhile to study the Preface, as it gives us a general view of the whole development. And from this general view, we specifically can see the need for every state and the ability to justify states, etc. The main essence of the Wisdom of Kabbalah is, besides the main thing and besides everything, is the extension of the upper force upon a person, upon a created being, that corrects him. But if we're talking about all the supporters and reinforcements and everything, then this general study, as you join the whole process and the articles and the letters, the work of the created being below, the whole process of humanity through history in this world, how it cascades from above down, the role of the people of Israel, that all these things connect for you in one picture called “reality.” And you see through this reality, that it's a reality that spreads before you in such a way before you. But in itself, it is one wholeness that was immediately created and exists that way. So because the unified, general, unique, only picture exists and exists to begin with, it can't be that you would understand some details that are being clarified towards you, according to the extent of your corruption and your correction that they exist, for you to understand them, and if you don't have the whole general picture before you. Hence, first a person needs to yearn to connect together all the details, all the many details into one picture. And then, from that, somehow, he aims himself, he begins to operate from this. This comes to the extent in which he invests, and advances, meaning invests mentally, and is willing to receive and accept this picture. 

Student: Does this mean that from articles by Baal HaSulam and Rabash, we also learn how to behave in society and that? 

M. Laitman: It's all here, because I'm studying the general picture, the structure of Adam HaRishon, the structure of the world of Nekudim, the shattering, where the shattering is, why it now fell to this world this way, it's called towards me now, and how I need to do now in order to connect together and to rise to the corrected state that exists, and I just need to incorporate emotionally to it. So for me, it's part of TES, there's no difference. There is no difference, whether it's written in some language, the language of Kabbalah, or the language of feelings, or the language of the Torah, of the Bible, what's the difference?

Student: (15:38) In studying TES, we keep saying that it's very hard to understand, you have to feel, you have to connect with the emotions to think how we can be in these situations, and I heard you keep saying, to feel, to feel, here you emphasize knowledge more, to know more, so is knowledge here more important?

M. Laitman: No, here because we can talk in general about states: Bina, Malchut, Partzufim - big ones, not entering into details, hence we can somehow digest them, potentially. The desire to bestow, as if we understand what that is, the bestowal, the coupling, we are talking about things that we don't understand, but even though we don't understand their essence, we can talk on their general cascading, and how they develop creation. Even though we don't attain emotionally or truly these actions in this form, but this logic, this cascading of cause and consequence, we can grasp, even though these rules are not completely clear to us in their depth and in their nature, but I can understand that the light and the Kli operate this way and cascade, but I can depict them without the calculations what it is like. If they tell me, it is ten kilos, I can depict what ten kilos is. I can depict what diamonds are, what gravel is. What else could it be? I don't know, but it doesn't bother me. For the time being I am talking about ten kilos, twenty, thirty, fourty, Gadlut, Katnut, above, down, I don't exactly understand what that is all about, above down, and what Katnut and Gadlut is, but my relations between them, of being small in my vessels, I can depict, and of course it is not correct, but somewhat, nevertheless, open my mouth and engage in something. Hence, wherever we talk about such big actions, big, broad actions that don't enter the details, there we can study more the intellect of the matter, how it happens this way and that way. But the actions that are already talking about the meticulous details internally that are in the actions, there is already a problem. Because in those actions that it talks about in “The Preface to the Wisdom of Kabbalah,” it is not so difficult for me to also remain on my intention, because it is always talking about some Ein Sof, Galgata, AB, SAG, MA, BON, the world of Nekudim, ABYA, and sent away, you know, like he is scanning it all at once, that we are going through it. So I am kind of like grasp the picture, Creator, created being, five worlds between them, and I am not too scared to lose the intention of the study, why I am studying, what it needs to give me, that is why we can also deepen in the details here, to add to the picture, and when I go deeper in the details, then I can enrich my intention. I can connect more with the intention specifically to what I'm studying. And it doesn't confuse me as much. Even when I say this Sefira Daat, what's happening here with the created being? You understand how it all of a sudden happens, you hear how you talk, how you ask, it's like you're trying with studying to understand the matter. Where are we? Where is the created being? Meaning, this enables the giving of this material in a global kind of manner enables us not to disconnect the intention from the study. Whereas in “The Study of Ten Sefirot” where we are a thousand degrees below what it's speaking about, we kind of lose our hands and feet. And if we enter into details, then we just drown in them and then are not capable to remember why we're studying. And if I'm emphasizing - emotion, emotion, where this speaks about us - and to constantly not forget about this, that this is happening to us, in us. Let's see how these surrounding internal things are happening in me, and I see these things, I know that to depict them, this mechanism, all these concepts that sell them, the internal, this thing, that thing, where it is, it's still too detailed and broken down and presented to me in a way that is difficult to hold on to the intention of the study. And therefore there, the main thing of the intention of the study and “The Study of Ten Sefirot” needs to be, is the concern for that. Hence, we mentioned about that during the study as well. Whereas here, specifically because the kind of one global picture, it's not too bad, it's not concealed. So, there's great benefit in studying the Preface and several times, so that the general picture will be, because also in “The Study of Ten Sefirot,” it helps you not lose your placing, what you're studying for what, who, where, you can always run away from there to the Preface and enter into TES.

Reader: Kigam 102,

Reading: (21:40) Baal HaSulam. Preface to the Wisdom of Kabbalah #102 . 

102) The four phases—Taamim, Nekudot, Tagin, Otiot—are discerned in Partzuf Nekudim, too (see Item 47), since all the forces that exist in the upper ones must exist in the lower ones, as well. But in the lower one, there are additional matters to the upper one. It has been explained that the primary expansion of each Partzuf is called Taamim. After it expands, the clash of surrounding light and inner light occurs in it, and through this clash, the screen is gradually refined until it equalizes with the Peh of the Rosh.

And since the upper light does not stop, the upper light couples with the screen in each state of coarseness along its refinement. This means that when it refines from phase four to phase three, the level of Hochma emerges on it. And when it reaches phase two, the level of Bina emerges on it. When it comes to phase one, the level of ZA emerges on it, and when it comes to the root phase, the level of Malchut emerges on it. All those levels that emerge on the screen through its refinement are called Nekudot.

The records that remain of the lights after they have departed are called Tagin. The vessels that remain after the departure of the lights from them are called Otiot. Once the screen has been completely refined of its coarseness of the Guf, it is incorporated in the screen of the Peh of the Rosh in the coupling there, and a second Partzuf emerges on it. 

Question (Petah Tikva Center): (23:40) Where and what is the mistake that becomes revealed in the calculation that causes the breaking? 

M. Laitman: In the shattering, the mistake is not revealed. It's true that seemingly the Creator being mistaken, He wanted to do everything in order to bestow, and according to the details, He wasn't wrong. Meaning, the fact that he fell, that detail was not known to Him. He went with all His heart, as they say, for the good things. Like, you're talking, I didn't intend, I didn't want, no, I didn't want, that's how it was, I was kind of mistaken from above. Because the created being cannot attain the preparation for that which he has between him and the Creator, that space, he is before the creation of the created being, the point of existence from not existence, from absence. And the upper light, the gap between them is unknown to the created being. And now it needs to be revealed, and now by the shattering it was revealed. Why by the shattering? Shattering is not a bad thing, it's a disclosure, it's a revelation of the place in which the Creator does not control or govern the created being, where the created being does not control himself.

You can imply it this way, another way. The Creator did not give the created being the possibility to rule himself, because the Creator does not rule there. This was revealed as this void where the created being can exist, to build himself, because all the forces, the discernments before the shattering, there's no created being, it's the force of desire to receive, with the force of the light cascading, intertwined with one another, as he says, from above down, all the way down. And they balance in each state, and according to the coarseness, the light, and the light and the coarseness, the screen in between them balances them, so there'll be some kind of equivalence. That's it. Where else is there the created being? There's no created being, there're the forces of nature, the light, and the result of it - the desire.

Dear friends, we will now go to a live broadcast lesson with Rav, and now we'll sing together.

Song: (26:22)