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

Daily Morning Lesson: July 9, 2026

Part 2: Baal HaSulam. Preface to the Wisdom of Kabbalah. 

Reader: Hello, dear friends. We continue with the study of the Preface. Let's start with what we heard from the Rav just now. We also have it in the captions, if you can hear it,  we can put it. We heard, “just invite the reforming light, we have nothing more than that.” We want to invite this force from above, which is exactly my opposite. And there is a remedy that I do. I don't have a direct access to this force. Rather, through this specific action during the study, with the intention to strengthen my intention. Then I need a group and all kinds of actions around it. But bottom line - it's a remedy, Sgula. Look how beautiful it is. We were rewarded with a lesson that ties together all the worlds. We heard about the reforming light that we wish to draw right now during the study, that comes from Atzilut through the world of BYA, to this world. We heard about the need for concealment, as we learned about it in the “Preface to the Wisdom of Kabbalah,” how the concealment was made, was created so to avoid the shattering again. So we see how everything is connected to one reality. We're going to enter the next part of the lesson. 

Student: We mustn't forget that we are in the second part of lesson number eight. It means that there are many, many terms here. When the Rav created this abbreviated Preface, it was in order to collect all the terms and compress them into a compressed Preface. I guess he saw that we would go over these materials, and now we are going over them. Just like in the first time, learning it anew. Let's not be scared of all those new terms. Now we will talk about the screen, the screen in the root coarseness. What is Metzach? What is Metzach compared to Galgalta ve Eynaim? What are the births? The birth of the worlds, the place of the worlds, where the worlds are, and the place of the worlds? A lot. A great many terms. So we should write down as much as possible what the Rav draws, and then we'll have time for questions and scrutinize at least part of what we're learning today. It's important that we take notes and connect to the text by taking part in it, writing down, taking interest, asking, not letting just a pass by us. And of course, as I've said, it's all in order to draw the reforming light, the surrounding light, and advance to our goal. So let's move into the lesson.

M. Laitman: (03:10) Okay. So we're continuing. After that, we have the breaking. I'll make this diagram shorter. Guys, not in this course. Right after that we'll begin, if you want. What are we going to do next? Correct. How do we correct the shattering? Here there was the shattering, the breaking. Right? How do we correct it? The Parsa, the boundary between vessels of bestowal and vessels of reception must be kept. The whole problem was that we breached the Parsa with the light of the end of correction. That's what caused the shattering. So, if we restore the Parsa, we have a chance of reaching the end of correction. So now, how do we build a system that will correct for us everything we have from the shattering and reach a state where we have this Partzuf, instead of the world of Nekudim, connected in such a way and work in such a special way that it can receive all the light of the end of correction and in order to bestow? For this comes a system called the world of Atzilut. Meaning, after the breaking, the Reshimot, the records, rise to the Rosh of SAG again, but instead of two-one, you have records of one over roots, restricted in the second restriction. And then the coupling of Rosh of SAG is done in Metzach. Not Nikvey Eynaim, but Metzach, meaning not on the degree of coarseness of level one, but coarseness of the root level, restricted. Meaning what? I can make a coupling by striking. I have Keter, Hochma, Bina, Zeir Anpin, Malchut. Rosh, right? I can make a coupling by striking on their level, right? I have always all those desires in the Rosh. I can't be missing some desire or some… But it may be that these desires operate at an intensity, at a power of the level of coarseness of level four, or three, or two, or one, or root, right? If I work on the level of four of coarseness, I get Partzuf Galgalta. Three of coarseness - Partzuf AB. Two of coarseness - Partzuf SAG comes out. One, coarseness number one - we get Partzuf MA, upper MA. And root coarseness - we get the upper BON. If I work with Partzufim, with these levels, but in a state of the second restriction, then from the coupling by striking on coarseness of level one, restricted, if I ask it to do it for me plus Tzimtzum Bet, then the Partzuf I get is called the world of Nekudim in Katnut. And if I do it on, I make the request to make it on one over root, plus the second restriction, I get the world of Atzilut. In other words, it depends what I'm asking of the screen. Again, if I ask of the screen to work on coarseness of level four, I get Partzuf Galgalta. On three - AB, on two - SAG. On one and root, we get MA and BON. These are two Partzufim that we sometimes draw here. We don't take them into consideration. They didn't do anything.

M. Laitman: (08:01) But if I ask, with that screen, make a coupling by striking on two over one, restricted, I get a special Partzuf called the world of Nekudim. Or now, if I ask of the same screen, make for me a coupling on lesser records, on the root, it will create a coupling by striking, but I get a special Partzuf called the world of Atzilut, which will now expand below. It will be called the world of Atzilut. Now, what is Metzach, Metzach forehead? And what is Nikvey Eynaim, the holes of the eyes, pupils? So, if I work on coarseness level one not in all the coarseness, but not with all of Hochma, but in Bina of Hochma, it's called Nikvey Eynaim. If I make a coupling by striking in Keter, but not in all of Keter, but in Bina of Keter, this is called Metzach. It's very healthy to be confused, believe me, it's good. The fact that you can't connect all those things, you have all those running around, it's very good. This is how new vessels are built. The question was in half of Bina, that's Nikvey Eynaim, and in half of Hochma. Bina in Hochma is called Nikvey Eynaim, and Bina in Keter is called Metzach — not all of Bina but a little bit in the middle, where it ends, where there is border between the vessels of bestowal and the vessels of reception. 

Question (Petah Tikva Center): (09:58) Metzach is in the Toch? 

M. Laitman: Where? 

Student: There's the Metzach part in what's in Bina?

M. Laitman: Metzach, if you take Keter and divide Keter, like this, let's say, let's divide it: Keter, Hochma, Bina, Zeir Anpin, Malchut. So here in the middle of Bina, you make a coupling by striking, so the light will come and expand only thus far and not more. See? It will not go lower. So, the place where the Masach is, it's called Metzach. And if you decide, I'll make a coupling by striking so my screen stands here in Hochma, the coarseness of level one, but will also stand in Keter, Hochma, in the middle of Bina, this will be called Nikvey Eynaim. That's the Nikvey Eynaim. Bina of Keter is called Metzach, and Bina of Hochma is called Nikvey Eynaim. And Bina of Bina, there's no such thing. Bina of Bina, where was it? 

Student: Nekudot of SAG. 

M. Laitman: Nekudot of SAG came out on one coarseness. Bina of Bina is Bina itself; between its GAR and its ZAT. You can say, it was here in the second restriction. And after that, Partzufim came out on root coarseness, and the coarseness of level one, and root coarseness. You're learning the things that... This is already not part of the Preface of our crash course. These are things that you... 

Question (Petah Tikva Center): (12:05) Well, just to say that I'm truly confused. So the Nikvey Eynaim that we speak of in SAG, meaning it creates the world of Nekudim in the middle of Hochma, Bina in the middle of Hochma?

M. Laitman: Right. I'll tell you. Usually it takes a long time to get it, a long time. You don't seem to be like a guy who is...

Student: How much is long? 

M. Laitman: It seems... No, no, no, no, no. It takes many months. The fact that he says it this way, that's really special.

Student: It goes through the middle of Bina?

M. Laitman: It always goes through the middle of Bina. Look, it doesn't matter. Just understand the principle. We need to distinguish between vessels of reception and vessels of bestowal. In vessels of bestowal, I'm permitted to work. In vessels of reception, I'm forbidden to work. Now, let's get to the point. I have a screen of coarseness of level one. So where can a screen of coarseness of level one stand and distinguish between vessels of reception and vessels of bestowal? So let's see. If it's coarseness of level one, so I can work with Hochma, that is root of four, this is coarseness of level one. In what place? Up to the middle of Hochma. To the middle of Bina and Hochma, where the vessels of bestowal of the levels stop. 

Student: Also in Tifferet, also in Hochma and in Keter. When we open in Bina, it's the same in all three?

M. Laitman: You can put it this way. Up to here, right? Up to here. These will be vessels of bestowal of all the Sefirot, and from here to here, it is vessels of reception of all the Sefirot. So, in the second restriction, you're permitted to use it, and here you are forbidden to use it. In Galgalta ve Eynaim, you are permitted, and in the AHP of all the Sefirot, it's forbidden. I'm very satisfied. There's a part of you that gets it, and those who don't get it, it's okay. It's even better. The truth is, spiritual advancement does not depend at all on how much you know. Meaning, you need to know in order to connect to the topic itself, so that through it, afterwards, you can adhere inside, but the amount of knowledge does not determine the progress.

Question (Petah Tikva Center): (14:52) So, what does determine? 

M. Laitman: Labor. In the end, the desire, the intensity of the desire. And the desire, you can acquire. The desire of one person is not enough. You can acquire the desire only from the society, you know, from whatever society you're in, you will get the thoughts and desires from there. So, it's very important to be connected to a few friends who have a good desire. Okay, now, what happens next, after the breaking of the vessels, when we have records that rise to the Rosh of SAG and make a coupling in the Metzach of Rosh of SAG. Metzach is Bina of Keter of Rosh of SAG, meaning for all of the Rosh of SAG, we divide it into Keter, Hochma, Bina, Zeir Anpin, Malchut. So in Keter, only two and a half Sefirot, Keter, Hochma, GAR of Bina, we make a coupling by striking on them, and from here, what comes down, expands, will be called the beginning of the world of Atzilut. How is the world of Atzilut built? Let's see. So, the world of Atzilut is a special world, we said. Basically, now we're only at the beginning of the lesson, yes, what can you do? So, the world of Atzilut is built in a special way, it's got a special part called Atik, which expands up to the Tabur and up to the Sium. Arich Anpin, from the Peh of Arich to the Parsa. Arich Anpin, AVI — let's draw it like this for now — AVI expand from the Peh of Arich downwards, and ZON from the Tabur of AVI to the Parsa. This is one form of the world of Atzilut. And sometimes we say about the world of Atzilut that Arich Anpin expands until Tabur of Atik, meaning we don't draw its bottom part from Tabur to the Parsa, and AVI should not expand down to the Parsa, but also from Peh to the Tabur of Atik. And sometimes AVI, we divide them into two separate Partzufim — this is AVI equals, now I'm dividing it into an upper part and a lower part. The upper part is also called AVI, but upper one, upper AVI, and the bottom part is called YESHSUT. YESHSUT - Yisrael, Saba and Tevuna. And sometimes Abba ve Ima are divided into Abba and Ima, and YESHSUT are also divided into Israel, Saba, and Tevuna. Saba is grandpa, not grandma, but Tevuna, Tevuna is intelligence. There are many other divisions and connections in the world of Atzilut. It's a very, very difficult situation, but in the end, all those Partzufim are among themselves in a special connection so that they constantly adapt themselves to whatever part they have to correct after the breaking. They see some part, and that part belongs to a certain Sefira that is connected to a certain Partzuf, to a certain coarseness when they have to correct it, but it can't be corrected by itself. It's also connected to other parts of Partzufim and other Sefirot, so the world of Atzilut makes of itself a kind of… it's like an animal that is very flexible. There are many variations here. From all of “The Study of the Ten Sefirot,” which is more than 2,000 pages, about 1,500 or 1,600 pages are about the world of Atzilut. Meaning, parts from part 8, 9, 11, 12, 13, 14, 15 - it is all the world of Atzilut.

Student: Are there such drawings there?

M. Laitman: Where?

Student: In a book.

M. Laitman: In what book are there drawings?

Student: In “The Study of the Ten Sefirot.” 

M. Laitman: Are there these diagrams? 

Student: Drawings?

M. Laitman: Something I'm drawing here? No.  

Question (Petah Tikva Center): (20:59) In Abba and Ima, before they divide into the Tabur, when they go down, in case they go down to Tabur of Atik, is that the same Tabur from which ZON comes out, or are these two different points?

M. Laitman: There are many discernments here, like the Tzelem [image] — the image  God has created man. So there's the Tzelem here, the image, a special system of diminution of light, Samech Mem of Bina, which is responsible for all of this world. We will not study it right now, but I will draw the world of Atzilut in a way that is suitable in order to create the worlds of BYA and Adam HaRishon. In general, we will see it maybe a little differently each time. But… So, we said that the world of Atzilut consists of Atik, Arich Anpin, Abba and Ima, and ZON. Atik, Arich Anpin, Abba ve Ima, and ZON. That state is called the permanent state, permanent state. Now, in order to give birth, to engender the worlds BYA from ZON of Atzilut, ZON of Atzilut should rise up. Why? Because ZON of Atzilut, in that state, are in a state of Galgalta ve Eynaim, Katnut [smallness]. And birth, means I'm receiving more light in order to bestow. Birth, means reception of some more light in order to bestow. So, they have to switch to Gadlut, to greatness, or adulthood. In order to engender parts of them, ZON rise up. ZON rise one degree higher to the place of Abba ve Ima. Abba ve Ima rise one higher degree to the place of Arich Anpin, Arich Anpin one upper degree, higher degree to the place of Atik, and Atik one degree higher. Everyone rises by one degree. Ten Sefirot, by ten Sefirot each one rises. And then, ZON that are here, low, everyone in the place of Abba ve Ima, give birth to the world of Beria, which stands in the place of the permanent ZON. Then, they give birth to the world of Yetzira, and then to the world of Assiya.

Question (Petah Tikva Center): (24:49) This goes below the Parsa?

M. Laitman: Yes, we'll see why in a minute.

Question (Petah Tikva Center): (24:59) Assiya is from the Tabur of Yetzira?  

M. Laitman: Look, there are several things here that I'm saying without explaining why. Otherwise, I'll... ZON of Atzilut. Do you know what ZON of Atzilut is? Zeir Anpin and Malchut. They're built in such a way that Zeir Anpin takes up this whole level, and Malchut is from the Chazeh, or from its Tabur, downwards. Like this. This is why, when the world of Beriah was born from ZON of Atzilut that rose to Abba ve Ima, it takes the same level as Zeir Anpin. And when the world of Yetzira that was born after the world of Beriah takes the place of Malchut of Atzilut, in a few of its Sefirot, in four Sefirot, if you want to know, because Malchut of Atzilut is four Sefirot. She clothes Zeir Anpin in his Netzach, Hod, Yesod, Malchut, NHY. And the six Sefirot of the world of Atzilut are below. Up to which place? If you remember, we talked about the places in the division, in the division in general, below Tabur of Galgalta. It has a place of Galgalta ve Eynaim, and a place of AHP. The place of Galgalta ve Eynaim is the place of the world of Atzilut. And in the AHP, we have a place which is the bottom third of Tifferet. That's the place of the world of Beriah. The bottom third of Tifferet is the place of the world of Beriah. Then we have Netzach, Hod, Yesod - that's the place of the world of Yetzira. And Malchut is the place of the world of Assiya. Now, when the worlds come and clothe here, so the world of Yetzira descends with his six Sefirot down, and takes up the place of the six Sefirot of the world of Beria up to his Chazeh, or up to Bina of the Guf, up to Tifferet. And the world of Assiya is then from the Chazeh of the world of Beriah to the Chazeh of the world of Yetzira. And the place that remains for us here, below the Chazeh of Yetzira, that place is called the shell section, and so that below this, no holiness can come, no light. Here, in this place, here in this place is the heart of stone, the 32 sparks that are forbidden to use, forbidden to work with. This shell section is from the Chazeh of Yetzira downwards. Meaning, if we create a more precise division, then six Sefirot, the world of Yetzira takes in the world of Yetzira below the Parsa, then four Sefirot, the world of Assiya, and another six Sefirot, the world of Assiya takes from the world of Yetzira to its Chazeh, and here below the Chazeh you have four remaining, and below the Chazeh you have ten. Fourteen Sefirot, which are in Gematria "Dai," "enough." As it's written, He said to His world, "enough," that it's impossible to expand from above, but only to here. So these fourteen Sefirot, from the Chazeh of Yetzira downwards, is the shell section. Here is where the shells are, and it's forbidden to exit there. So the holiness, upper light, can appear up to the Parsa, which is the place of the Galgalta ve Eynaim, the place of the vessels of bestowal, and because here you have the worlds of BYA, from the Parsa to the Chazeh of Yetzira, and here too, you can be, but without the upper light, but simply use the desires that are here. This is why this place, up to here, is called the shell section, and from here, from Parsa to Chazeh of Yetzira, this is called the Shabbat zone. What is Shabbat zone? The place where even you can exit from Atzilut and use it outside of the vessels of Atzilut.

M. Laitman: (31:22) Now I want to add something more. From where do the worlds Beriah, Yetzira, Assiya come? The world of Atzilut comes instead of the world of Nekudim that was broken. The words Beria, Yetzira, Assiya, we already talked about it, we said that before the breaking we have Partzuf Zon that was broken. This Partzuf ZON consisted of Galgalta ve Eynaim — ZON of Nekudim, Galgalta ve Eynaim and AHP that broke. When they broke, Galgalta ve Eynaim and AHP broke, and then Galgalta ve Eynaim, AHP were made of them as it was before the breaking, Galgalta ve Eynaim inside the AHP, AHP in Galgalta ve Eynaim. There was a mixture between the parts. From Galgalta ve Eynaim the world of Atzilut was made, this AHP is a stony heart, forbidden to use it. Galgalta ve Eynaim in which there is AHP, the worlds of BYA were made of them, and AHP in which there is Galgalta ve Eynaim, this is called the raised AHP or AHP of rising. We still need to talk about it. So, we said that the world of Atzilut, we talked about how it came out from the other broken parts. After the breaking, we have Galgalta ve Eynaim with the AHP in them, from this we get the worlds out of ZON, the worlds of BYA, and AHP in which there is Galgalta ve Eynaim, we get the raised AHP, and we'll talk about it in relation to Adam HaRishon in the next lesson. These sorts of raised AHP are sorted not from above, like the world of Atzilut, Beria, Yetzira were created. These scrutinies, these sorts of the raised AHP up in the stony heart should be done by Adam, and then next time, we will learn in the next lesson what is this structure, what special Partzuf is Adam, without whom it is impossible to complete this sorting of the vessels. 

Question (Petah Tikva Center): (34:08) There are two worlds. Beria, Yetzira, Assiya - that’s one thing. A part in red and the part in black. Now the worlds in black, they were created after it was created in Atzilut? 

M. Laitman: No, here, when I drew Atzilut, Briah, Yetzira, Assiya, it's not worlds, it's the place for the worlds. If we take Nekudot of SAG, and divide that Partzuf into Galgalta ve Eynaim, and AHP, and then AHP we divide it according to its qualities to the top third, bottom third, and Tifferet, Netzach, Hod, Yesod, and Malchut. So Nekudot of SAG are divided into four parts. The place of Atzilut, the place of Beria, the place of Yetzira, the place of Assiya, and then the worlds come into these places. Now too, when these worlds are born, they're not in their places. After the special Partzuf of Adam HaRishon will come, and will do their... oh boy, these worlds will go down to their places. 

Student: Man, Adam does only trouble.

M. Laitman: What can you expect of man?

Question (Petah Tikva Center): (35:29) Is there a connection between the Peh, and the Tabur, and Atik, and the places in the world of Nekudim where the AHP of Keter, the AHP of Abba ve Ima?

M. Laitman: There is.

Student: Specifically?

M. Laitman: Because Atik takes to sort and correct Galgalta ve Eynaim of Keter, and of Nekudim, Galgalta ve Eynaim of Abba ve Ima. This is why there's a direct connection. Arich Anpin takes the AHP of Keter of Nekudim, this little one here, corrects it, Abba ve Ima take the AHP of Abba ve Ima, correct them. Each part of Atzilut corrects a corresponding part from the world of Nekudim. Our only problem is the connection of ZON, correction of ZON of Atzilut. Again, I'll tell you, between each two degrees you have a cessation, a stop. In spirituality too. Because Malchut, we have, let's say, one degree ends, a second degree begins. So it turns out that Malchut of the upper one becomes the Keter of the lower one. How can that be? Keter is the state of the Creator, it's a representative of the Creator, and Malchut is the worst possible thing, the created being. How can Malchut of the upper one be, even if it's the upper one, how can it be Keter of the lower one? So, between each two degrees, you really have a cessation, an abyss between each two degrees. And for us, when we shift from degree to degree, from state to state — even now it's still not degrees, but we're already beginning to perceive something. So for us too, there's this cessation and that cessation - we feel it as confusion. So don't be afraid of it. When suddenly you're confused, you don't know anything. Even, you know, it's said about great Kabbalists that they would go into such confusions that they couldn't even read the alphabet, that bad was the departure of the Mochin. You know, a person knows nothing. He doesn't know how to find his way in the world. Everything is just erased from him. And then it returns, but at a higher level already. So wait, it's still far. I hope that you will reach it. But a little bit of it, we are already beginning to feel. In absorbing this material, you immediately begin to feel it. These are signs of progress.