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

Daily Morning Lesson: August 29, 2025

Part 2: Recorded lesson – Aug 22, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #108

M. Laitman: (00:03) Up to here, we've learned that from Tabur down to the Sium of AK, the world of Nekudim spread in Katnut, smallness. And this is Keter, AVI and ZON, and later in Gadlut, greatness, where GE and AHP of Keter. As well as GE and the AHP of AVI, and also GE and the AHP of ZON. All entered into their full role, meaning that the upper life that reaches the Keter called, Holam, is transferred to AVI called, Shuruk, and later to ZON. And AB reached below the Parsa and this expansion is called, Hirik. When AVI perform a coupling, we take into account only AVI here, this is the Peh of AVI. We don't take the Keter into account because it's the Rosh of Hitlabshut, clothing. The calculation happens in Rosh of Yud, coarseness.

So coupling by striking over the screen of AVI, Rosh of AVI and what is decided upon in the Rosh spreads into the Guf, the body. In the Guf, the light spreads from the Rosh, the head, it crosses the Parsa and here the shattering begins – the shattering of the vessels. AVI perform a coupling by striking over Dalet of coarseness, that's their first level, their maximum level. There is a refinement process that happens due to the shattering. AVI perform a coupling over Gimel of coarseness – level three, like in the refinement of Galgalta, the light spreads into the level of Gimel. This is called, the King of Daat; after that, the King of Hesed refines over Gimel of coarseness and then over Bet of coarseness, we have the King of Gevura. Afterwards, we have the refinement of Aleph and in Shoresh, there is no refinement. All in all, four kings because in Shoresh it's only rejection and so we have another king – the King of the upper third of Tiferet – four kings emerged through the coupling by striking over AVI. Melech of Daat, King of Daat emerges in Ta’amim, flavors, and these three Kings as Nekudot, dots, alright? Clear? 

As per usual, in Galgalta, you have Ta’amim and that's Nekudot so that's what you have here as well. The difference, however, is that the refinement happens not due to the clash of inner light and reflected light but due to the shattering. It happened because they felt they could receive no more, that's why the screen was purified. Here, it happened because they understood that they're receiving in order to receive. And with that, the emergence of AVI, their expansion, is over and you have the four first Kings, they emerge. Then, the whole posterior of AVI, they're refined, purified, they cease functioning. AVI were face-to-face, Panim be Panim, on the degree of Dalet, then Gimel, then Bet. And then Aleph and Shoresh or Four, three, two, one, and root; so here, they have the king of dots, Ta’amim, flavors. And then Gimel, the King of Hesed, Bet, the King of Gevurah, Aleph, the upper third of Tiferet, and this all emerged as Nekudot, dots. 

With that, AVI stopped their coupling, their face-to-face coupling, and the connections between the lights and the vessels are severed. But, as after Galgalta was completely purified, it's not that the great coarseness was purified, refined, you had the degree of Dalet-Gimel here in Galgalta, their general degree. And in that, you had Dalet, Gimel, Bet, Aleph, and Shoresh, yes? Then, instead of Dalet-Gimel, you're left with Gimel-Bet and over this emerges the next Parzuf. The next Parzuf, whose Rosh, head, its Rosh is Keter and it's called, Yeshsut, why Yeshsut? It's the same AVI but instead of Dalet-Gimel, Gimel-Bet. This is his Peh, mouth, here is the Parsa and then, this Yeshsut makes a coupling by striking over Gimel-Bet. And then, the King called the lower two-thirds of Tiferet emerges – it's a continuation – it's refined from the shattering, reaching the degree, this is Dalet and this is Gimel, yes? And another king expands from the degree of Gimel, of coarseness, which is in Gimel Bet. The king of Netzach and Hod, to the degree of Bet of coarseness. And from that expands, emerges another king called, Yesod, is then purified, and from that, the king of Malchut.

So again, we have Nekudot and Taamim, four kings – the second set of four kings. And then after Gimel Bet – from Gimel Bet, after this is all purified – we have the Reshimot, the records of Bet Aleph, and over Bet Aleph, only the Rosh emerges, a head called, the Rosh of Daat, without a Guf, without a body. So, we have four kings in AVI, four kings in YESHSUT, eight kings; that is the process that now the Partzuf of Olam of Nekudim, the world of Nekudim, goes through and Gadlut, until through the shattering, it is entirely, all of it, refined or purified. Alright, and now we'll read and explain very slowly. 

Reading: (08:34) Baal HaSulam. Preface to the Wisdom of Kabbalah. #108

This completed the descent of all the posteriors of AVI, which are the AHP, since with the breaking of the Melech of Daat, only the AHP that belong to the level of Keter were revoked in AVI. 

M. Laitman: Keter, meaning that they operated in Dalet of courseness, the degree of Keter, the greatest, yes?

Reading:  With the breaking of the Melech of Hesed, only the AHP that belong to the level of Hochma were revoked in AVI; with the breaking of the Melech of Gevura, the AHP that belong to the level of Bina were revoked; and with the departure of the upper third of Tifferet, the AHP of the level of ZA were revoked.

M. Laitman: AVI, couple Panim be-Panim, face to face, over the degree of Dalet, Gimel. So here we have the degree of Keter, this is courseness level of Dalet, four. The king, which king, well? Daat, is anything else said of this? No. And after that, we have the degree of Hochma over coarseness, Gimel, three. And what is that called? The king of Hesed. And after that, we have the degree of, which coarseness? Bet, two. It's called, the King of Gevurah. And then we have, what else, the upper third of Tiferet. No, the degree of Zeir Anpin. Coarseness level Aleph, one. The upper third of Tiferet, that's it, that's what we had. AVI performing a coupling by striking Panim be Panim over Dalet, Gimel. This is the degree of AVI, and by that, their posterior is revoked. 

Reading: (10:55) Baal HaSulam. Preface to the Wisdom of Kabbalah. #108

It follows that all the Gadlut of AVI was revoked and only GE of Katnut remained in them, and only the coarseness of the root remained in the screen. Afterward, the screen of the Guf was refined from all its coarseness and equalized with the screen of the Rosh. At that time, it was included in the coupling by striking of the Rosh, and the records in it were renewed, except for the last phase (see Item 41). By this renewal, a new level emerged on it, called YESHSUT. 

M. Laitman: After AVI are revoked, a new degree comes – a new Rosh, a new head – Rosh of AVI, and here it's the Rosh of YESHSUT. 

Reading: (11:51) Baal HaSulam. Preface to the Wisdom of Kabbalah #109. 

Since the last phase was lost, only phase three was left in it, on which ten Sefirot at the level of Hochma emerged. 

M. Laitman: Here, Ten Sefirot emerged on the degree of Keter, so they say, even though it's Dalet Gimel. 

Reading: And when its coarseness of the Guf was recognized, it departed from the Rosh of AVI, descended, and clothed the place of Chazeh of the Guf of Nekudim (see Item 55), and elicited the ten Sefirot of the Rosh from the Chazeh upward. This Rosh is called YESHSUT.

M. Laitman: Do you remember? Rosh of Galgalta, yes, then the refinement reaches the Peh of Galgalta, descends to the degree, to the level of the Chazeh. And then you have the Rosh of Abba, that's made, correct? Same thing here, this is AVI and this is YESHSUT.

Reading: (12:59) Baal HaSulam. Preface to the Wisdom of Kabbalah #109. 

and it produced its Guf from the Chazeh down in the two thirds of Tifferet through the end of Tifferet. This is the fourth Melech of Nekudim, and it, too, extended to BYA, broke, and died. Thus, the coarseness of phase three has been refined in Rosh and Guf. Its posterior vessels of the Rosh fell to the degree below it, in the place of their Guf.

M. Laitman: What does it mean? Look, perhaps we will do this, like so: In AVI, you have Dalet, Gimel, Bet, Alef, Shoresh of posterior, and then you have Galgalta Eynaim. Galgalta Eynaim and this is the AHP, yes, so that in total is AVI, the father and mother. Because they brought their AHP up to Galgalta Eynaim, they joined the AHP to it, and so AHP are together with Galgalta Eynaim. They perform a coupling over that coarseness, and they shattered; and this AHP fell, they perform a coupling over Gimel, that also shatters and falls down. And they perform coupling by striking over all those until they all shatter and fall. Where do they fall? As we learned before, we have Keter from Galgalta Eynaim, AHP of Keter is below. On it, you clothe the AVI, yes? This is Keter, AVI, there also Galgalta Eynaim and AHP. So, AVI raised the AHP, which then gradually shatters and falls. Dalet, Gimel, Bet of coarseness, it falls, whatever is revoked, falls back down to Galgalta.

Reading: (16:28) Baal HaSulam. Preface to the Wisdom of Kabbalah #109. 

Then the coupling was made on the coarseness of phase one that remained in it and the level of Zeir Anpin emerged on it. Its Guf, from above downward, expanded in the vessel of Yesod, and this is the sixth Melech of Nekudim. It, too, extended into BYA, broke, and died. Thus, the coarseness of phase one has been refined in Rosh and Guf, as well, and the posterior vessels in the Rosh fell to the degree below them, to the Guf.

Then there was the coupling on the coarseness of the root phase that remained in the screen, and the level of Malchut emerged on it. Its from above downward extended into the vessel of Malchut, and this is the seventh Melech of Nekudim. It, too, extended into BYA, broke, and died. Thus, the coarseness of the root was refined in Rosh and Guf, as well, and the posterior of the Rosh fell to the degree below it, in the Guf. Now all the posterior vessels of YESHSUT have been canceled, as well as the breaking of the vessels of all the ZAT of Nekudim, called “the seven Melachim [kings].” 

M. Laitman: Galgalta Dalet – Dalet 4 over 4; AB Dalet – Gimel 4 over 3; SAG – Gimel Bet 3 over 2. You could say you have the upper MA and the upper BON: Bet – Aleph 2 over 1, and Aleph – Shoresh 1 over Root. What happens later? In Nekudot of SAG which began emerging, this degree descended down, connecting with Dalet, Gimel, 4 over 3, that exists down here in Galgalta – these records. And in Nekudot of SAG, this is Bet over Bet 2 over 2, and when we come to here, this is Bet, Aleph 2 over 1 after they're refined. So, we have Bet, Aleph, restricted with the second restriction, and Dalet, Gimel, which they took from the Sium of Galgalta. Over Bet, Aleph, there is a coupling by striking over in Nikvey Eynaim of Rosh of SAG. And down here, a level emerges, which is Keter, AVI, and ZON, all in Galgalta Eynaim, the AHP, or the AHPs inside.

So, this is the Katnut of the world of Nekudim, emerging over Bet, Aleph, restricted. And then you have a coupling by striking over Dalet, Gimel, and we have Keter, although here it was Galgalta Eynaim, and here it's Ten Sefirot. And AVI emerge, here it's Galgalta Eynaim, but here it's Ten Sefirot. Then we have ZON emerging in Ten Sefirot as well, clear, or no, what don't you understand thus far? Silence.

Question (Petah Tikva): (20:40) I didn't understand: There's their 2-1, and then 4-3. Isn't that a jump? 

M. Laitman: A jump, why not? They realized the previous Reshimot records and after they realized the inner records, now, it's the more external records turn. 

Student: The next external ones is not?

M. Laitman: Dalet, Dalet, Gimel, what else? Because it's Katnut, smallness, it's not to be denounced nor praised. It's the constant default state, it doesn't bother anyone. Hassadim, Grace, what can you do? I'm like that, Hassadim, I don't want anything for myself, so what can you say to me? I don't want to grow, I don't want to restrict myself, how will you restrict me? That is the degree, nothing happens to it because it's Hassadim, Galgalta Eynaim, Katnut, smallness. It's constant because it's Hassadim.

(21:48) What is felt later? Dalet, Gimel, you can reach the end of correction with that, that is what Galgalta says. She asks Bina, she tells Bina, do this for me, give me the power to receive in order to bestow over all of my records. And then a coupling is made, where is that coupling? Mainly here, in Peh of AVI; ZON – this is the Rosh as usual, included of two Roshim, two heads. Here it's the same in Galgalta, AB, SAG, Rosh of Aviut, Rosh of coarseness, Rosh of clothing, and here it's, that's it. So now, AVI perform a coupling, AVI, okay, it's like this. They raise their AHP to perform a coupling over the entirety of the ten Sephirot and they do that. They perform that coupling, so they have great coarseness, and so they perform a coupling by striking, as we said, over coarseness level Dalet, four, of Dalet Gimel, four, three. And this king spreads, expands below, shatters and dies. Aviut, Dalet, coarseness, Dalet, in AVI, is purified, now you have Gimel left, and so on. Degrees descend from these coupling by striking actions, and the Kings fall and are shattered. Dalet, Gimel, Bet, Alef, Shoresh, of AVI, they all shatter, are refined. So here, Dalet, Gimel, Bet, Alef, Shoresh, this degree has been refined. It's like Galgalta, you could say, or like AB, the Partzuf has been refined, that's it. And all this, this entire Partzuf is called AVI, according to its Rosh, its head. 

And this expansion, that's four Kings, the King of Daat, Chesed, Gevurah, and the upper third of Tiferet, that's it. This Rosh has been refined, it's like the refinement of Galgalta. Instead of Dalet, Gimel, you now have Gimel, Bet, in Gimel, Bet, also you have Dalet, Gimel, Bet, Alef, and Shoresh, all of its own. Because here, the level was called, AVI, yes, because SAG is performing this action, it all comes from Rosh of SAG. So, the second degree, the second level that will come here, we draw it at Peh of AVI, but it's below, so to speak, in the Chazeh, chest, Chazeh, compared to the previous degree. But whatever, it's called, YESHSUT. Because it's an outcome, a result of AVI. So, we say that the degree that now emerges, YESHSUT, compared to AVI, we say that Peh of YESHSUT is at the level of Chazeh of AVI. But you know, go and find where the Chazeh of AVI is, you know, it's not possible to tell, it's like a 3D form and shape, it's difficult to say. He also doesn't indicate it. But that's what happens, you have YESHSUT, and YESHSUT also performs coupling by striking exactly the same way as before. And you have the Kings that emerge and are refined, and then you have the King of the two-thirds, two lower-thirds of Tiferet, Netzach and Hod, which always come together, Netzach and Hod, Yesod and Malchut. And then YESHSUT is likewise refined after it is refined, then instead of Gimel, Bet, you have Bet, Aleph, as per usual, this is called a thin view. But the light in it spreads from below upwards. But from here we have the Rosh, called Rosh of Daat, without a Guf, without a body. Not to confuse that with the King of Daat, the Rosh of Daat, two completely different things.

(26:23) This is called, Daat because it emerged after YESHSUT. It's always like that. Below YESHSUT what emerges from YESHSUT downwards is called Daat. And this is called Daat because there's a coupling between Hochma and Bina, and Daat in the Rosh. This is why this King is called, the King of Daat. There's no connection between them, it's just a name, a term. This is according to what is determined in the Rosh of AVI, the King of Daat. And here, this is the Rosh of Daat – I'll write it down – the Rosh of Daat, it's something completely different. This is a king, this expands into the will to receive. But this here is just a Rosh, just a head, emerging over Bet, Aleph. Here, I'll write it. Rosh of Daat. There's no Guf, no body, only a Rosh, a head.

And that's where the world of Nekudim ends. Why is it called Olam, world, the world of Nekudim? Because from beginning to end, you have the departure of all the records which they took from below, from Galgalta. As above Galgalta, you had the world of Atzilut emerge from below in Galgalta, you have the world of Nekudim emerging. Whatever can emerge from the couplings that SAG performed. If not for the SAG adding its power of bestowal to NHY of Galgalta, these Reshimot could not have ever ascended to Rosh of SAG. They ascended due to the second restriction in their participation with Bina. And Bina elicited them, so extruded them, and this is what happened from their connection – eight emergences were to bestow within the will to receive eight Kings; they're called seven and not eight, however. And in this, there is another, a little confusion, so to speak. That's it, the seven Kings that died – why died? Here, Malchut was restricted with the first restriction. Nothing is received, there's reflected light from below upwards, from Sium to Tabur, and there was VAK here, VAK of lights, below the Tabur. Because they were restricted and wanted to adhere as much as possible to the Emanator. So from that desire to adhere, even though they could not use their will to receive, they had an illumination from above downwards. 

They participated in the coupling in the Rosh by not wanting to receive, so through rejection, this is why I drew this arrow from below upwards. They received that kind of illumination, whereas here, after they received the power from Bina and wanted to be like Bina, they came to the shattering. But through this shattering, all the desires that were restricted here were revealed. When these desires were here, restricted, it was not known what the desires are. What do they want? I don't want anything. Let me go, leave me alone, I'm going. I myself don't feel all of my desires, even, you could say, because I don't use them. I don't discover, I don't find any flavors in them – Nekudot, Dots, anything. And although in the Zivug of the Rosh I say no to this desire, that desire, by that I'm not scrutinizing these desires. I'm just rejecting them. Here, they come to be clarified, scrutinized. And you see that not each and every desire can be with the Rosh that's suitable for it through a screen. And so here you have a scrutiny regarding the essence of these desires and how opposite they are to the lights, how contrary they are to the lights. And although it's the seven Kings that died, their death is the scrutiny of the desire within them, which here before was not revealed. The desire itself was concealed. So, what SAG is actually doing, it's as though it's causing shattering and death but it's actually scrutinizing how these desires, if you want to use them, as by using them, how opposite they are to the lights. And if we don't discover these lacks, the difference between the desires and the lights, we would never know how to use them. Therefore, we need to see in the shattering a positive process for the revelation of the lack and the revelation of the vessels, which is the first step towards correction.

Reader: We will now move to studying with friends and before that we'll sing a song. 

Song: (32:10)