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

Daily Lesson (Morning) August 30, 2024.

Part 2: Baal HaSulam. Preface to the Sulam Commentary, item 57.

Reader: We are studying the Preface to the Sulam Commentary. We have reached page 217 in the Hebrew version, and we are in item 57. You can ask questions at Sviva Tova and in the Arvut system. Subsection Twelve Partzufim in Atzilut, item 57.

Reading Item 57: (00:32) Each degree that contains three times ten Sefirot—ten Sefirot of Rosh, ten Sefirot of Toch, and ten Sefirot of Sof (see above Items 5-6)—is called a Partzuf. It is named according to its highest phase. If the highest phase is Keter, all thirty Sefirot in it are named Keter; and if the highest phase is Hochma, they are all called Hochma, etc.

Also, there are five Partzufim whose level is measured by the coupling by striking on the five phases in the screen. A coupling by striking on the screen of phase four draws the level of Keter, the screen of phase three draws the level of Hochma, the screen of phase two draws the level of Bina, the screen of phase one draws the level of ZA, and the screen of the root phase draws the level of Malchut (see the “Preface to the Wisdom of Kabbalah,” Item 21).

M. Laitman: Questions? None? Wonderful, yes let’s continue.

Reading Item 58: (02:18) Yet, there are twelve Partzufim in Atzilut: the four Partzufim of Keter, called Atik and Nukva, and Arich and Nukva; the four Partzufim of Bina, called upper AVI and YESHSUT; and the four Partzufim of ZON, called “the big ZON” and “the little ZON.” The reason they are divided in this manner is that each Partzuf in Atzilut comprises two kinds of vessels: 1) vessels that emerged in the world of Atzilut in the couplings by striking. Those are called vessels of MA. 2) vessels that broke in the world of Nekudim, called vessels of BON. These are corrected, rise from BYA, and connect to the levels that emerged through a coupling by striking in the world of Atzilut, called MA. Also, the vessels of MA are considered “male” and the vessels of BON are considered “female.” Hence, each Partzuf contains male and female.

M. Laitman: Questions? Yes.

Question (Petah Tikva Center): (04:12) It seems that in the twelve Partzufim in Atzilut, there is more than 100%. Is that logical?

M. Laitman: No.

Student: That's 100%, the twelve Partzufim.

M. Laitman: Yes.

Student: We need to think how to organize those Partzufim so that that's our 100%. That that's where we receive the correction.

M. Laitman: Correct.

Reading Item 59: (04:49) In addition, each Partzuf is divided into GAR and ZAT. It turns out that there is male and female in the GAR of the Partzuf, and there is male and female in the ZAT of the Partzuf. For this reason, four Partzufim emerged in each Partzuf.

The two Partzufim of GAR of Keter are called Atik and Nukva, where Atik is MA and Nukva is BON. The two Partzufim of ZAT of Keter are called Arich Anpin and Nukva, where Arich Anpin is MA and Nukva is BON. The two Partzufim of GAR of Bina are called upper AVI, the two Partzufim of ZAT of Bina are called YESHSUT, the two Partzufim of GAR of ZON are called “the big ZON,” and the two Partzufim of ZAT in ZON are called “the little ZON.”

Question (Petah Tikva Center): (06:22) What is male and female?

M. Laitman: Male and female? Don't we have definitions of what male and female are?

Student: He says here that there is male and female in GAR, male and female in ZAT. In every place here, there is male and female. So what are these discernments, in general, in the essence of male and female?

M. Laitman: In general, male bestows, and female receives.

Student: And on every level?

M. Laitman: Yes. It was previously in one Partzuf and now it's in two Partzufim, in pairs.

Student: And in GAR, in ZAT, what is the division?

M. Laitman: It depends on what screens they're working with.

Student: You said that in the beginning it was one Partzuf, and now it divides into couples, couples of Partzufim.

M. Laitman: Yes. Arich and Nukva, Atik and Nukva.

Student: That development begins from the world of Atzilut?

M. Laitman: Yes.

Student: Why? What was there earlier that there was male and female in each object in and of itself, and now it turns into the twelve Partzufim of Atzilut?

M. Laitman: Because now I would say that we must have this from the side of the scrutiny, of the discernment. Discerning the qualities from the side of the bestower and the side of the receiver. As the light that bestows from above makes these differences in each and every Partzuf.

Student: So, in the world of Atzilut these differences are more known between male and female?

M. Laitman: Yes.

Student: And what does that give in relation to correction?

M. Laitman: It gives us the opportunity to work with each and every quality, and each and every one. And before that it was not possible. It would all be swallowed. Soon, we'll talk about this.

Question (Petah Tikva Center): (08:53) Until which Partzuf of Atzilut can we attain in our correction?

M. Laitman: We'll talk about this. Let us first learn about the world of Atzilut. Then the souls begin, who want to connect to the world of Atzilut, to be integrated in it.

Student: Yes, but the broken Reshimot, they can only come up to Atzilut.

M. Laitman: Right.

Student: So, I'm asking to what degree exactly in Atzilut?

M. Laitman: We will talk about it. We haven't gotten there yet.

Question (Petah Tikva Center): (09:36) Item 59 explains that there are two kinds of Kelim. The Kelim that exited in the world of Atzilut, in the Zivugey de Hakaa, they are called the Kelim of MA. And the Kelim that broke in the Olam of Nekudim, and they're called the Kelim of BON. What is the essential difference between these two kinds of vessels?

M. Laitman: These are ready for their role, and those are not.

Student: It seems that the Kelim of BON, what he explains about them, that they became corrected, and then they rose to BYA.

M. Laitman: Yes.

Student: It's as if they are more ready, because they broke, and they also corrected.

M. Laitman: Correct.

Student: So why does he split it that way? What is the uniqueness of that?

M. Laitman: Since they can correct the vessels of MA.

Student: So those vessels that broke and became corrected, they can go higher?

M. Laitman: Yes, yes.

Student: In what way do they become corrected?

M. Laitman: In that they raise MAN and invite upon themselves light which brings the screens, and that's how it's received.

Student: And the vessels of MA, they're incapable of bringing screens to themselves from themselves without BON?

M. Laitman: No, they can't. To bring a screen is called to want, because in them you don't have enough of a lack.

Student: So when we say that we need to connect in a Ten, we don't feel some kind of attraction, some kind of demand, in relation to which we need to draw that light. So, can we request screens, or not? Or only if we feel something in relation to someone else?

M. Laitman: If you feel a deficiency, that you don't have some upper light, and you must have this in order to bestow to the others, let's say, in order to help the Creator, then you ask and beg as much as you can, and you receive forces. Then with these forces, you join the shattered degree, and connect it, correct it. And you even receive, besides the reforming light, also the filling.

Student: So, it is personally, each one in relation to the generality of the Ten, or only of the Ten in relation to other Tens?

M. Laitman: I would say on all levels. But first on the personal level. We'll go over this.

Question (Petah Tikva Center): (12:50) From what we read, it turns out that there is a Partzuf which has Rosh, Toch, and Sof, and then there's a division of GAR and ZAT, and each one of them divides into GAR and Nukva.

M. Laitman: Yes.

Student: What are the relations here? What is the difference between each and every division?

M. Laitman: Try to succeed. We'll read about it.

Question (Kyiv 1): (13:35) Why in Atzilut are there twelve Partzufim, and not like in every other place where there are ten, which is the standard scheme of the Partzuf?

M. Laitman: That's how they're divided male and female, male and female, because besides the five Partzufim that were before, there's also the division from besides GAR and VAK, there's also right and left. In order to scrutinize all these discernments, the details that we have after the shattering, we need twelve Partzufim. So there will be a Partzuf upon every correction of a broken or shattered discernment.

Reading Item 60: (14:36) Twice. The reason we do not count four Partzufim in Hochma is that AA is the level of Hochma of MA, but the Hochma in it has been blocked inside its Keter, by way of “one inside the other” (as written in Idra Zuta, Item 37). Also, Hochma never shines in Atzilut at all. Instead, all the Hochma that shines in Atzilut is from Bina that returned to Rosh of AA and became Hochma (see above Item 44). This Bina clothed in AVI and YESHSUT. And AVI are regarded as Hochma of the right, and YESHSUT are regarded as Hochma of the left (see Item 41). Hence, we do not count four Partzufim in Hochma, but in Bina, which is also considered Hochma, which shines in ZA and Malchut in all the worlds.

Question (Petah Tikva Center): (17:09) Why does the light of Hochma not illuminate in Atzilut? Because it is also the light of the Creator. What blocks it there?

M. Laitman: Do you have a light that does not come from the Creator?

Student: That is okay, but we understand. But why does the light of Hochma not illuminate in the world of Atzilut? What is the reason for that?

M. Laitman: The light of Hochma cannot illuminate in the world of Atzilut. Why?

Student: Yes.

M. Laitman: So, what do you think?

Student: You laughed earlier, but I said it's the light of the Creator. So, what prevents it from entering into Hochma? The light of Hochma, it's the light that comes from Keter. So, what stops it from entering Atzilut? It's a part of creation.

M. Laitman: If the light of Hochma were to enter the world of Atzilut, the world of Atzilut would shatter.

Student: Exactly, why?

M. Laitman: That I can't describe.

Student: What is the reason for that?

M. Laitman: Because the vessels are not ready to aim in order to bestow.

Student: Let's ask differently. What is the light of Hochma?

M. Laitman: The light of Hochma is the light that comes to us from GAR.

Student: The light of Hochma builds the world?

M. Laitman: Yes.

Student: Nice. The world of Atzilut, who does that relate to? To the upper world, seemingly?

M. Laitman: That's towards us, yes.

Student: And then there's a blockage from the light of Hochma that it cannot enter Atzilut. So, I'm asking, what's the reason for that? Why would there be this shattering? Why would there be this explosion between them when the light of Hochma enters Atzilut? What's the reason for that?

M. Laitman: No, the light of Hochma can be in the world of Atzilut.

Student: He says no. He says that the Hochma never shines in Atzilut. Do you want me to read it for you?

M. Laitman: No, I want to read it myself.

Student: Okay, so... The light of Hochma doesn't shine in Atzilut at all, but all the Hochma that shines in Atzilut is from Bina that returns to AA and became Hochma. So, how can you tell me that the light of Hochma never shines in Atzilut? There's no influence there. It's something foreign that doesn't relate.

M. Laitman: But she can shine to the extent in which Bina returns to being Hochma.

Student: When Bina turns into Hochma?

M. Laitman: Yes, yes.

Student: Bina is as if the Creator. That's where everyone wants to reach, and then all of a sudden, he wants from Bina Hochma?

M. Laitman: No, no, no. What’s Bina is also the Creator. What are you talking about?

Student: It's the upper light, right?

M. Laitman: The light of Hochma is not more than the light of Bina?

Student: That's exactly what I'm asking. It's a good question. The light of Hochma, it's not greater than Bina, or it's lesser than Bina?

M. Laitman: More.

Student: More? Why?

M. Laitman: Yes.

Student: What's the reason?

M. Laitman: Because Hochma is higher up than Bina.

Student: In what way, and what is the reason? Why is it higher than Bina? Bina is like Gmar Tikkun.

M. Laitman: No way.

Student: So what's the problem with Bina? Everyone wants to reach Bina, really.

M. Laitman: That's also not clear.

Student: That's not correct? Why?

M. Laitman: No. Because we want to reach the top.

Student: What's the top?

M. Laitman: The top is the Keter.

Student: And what's Bina?

M. Laitman: Bina is less than Hochma.

Student: Less than Hochma?

M. Laitman: Yes. You don't know the Ten Sefirot? Hochma.

Student: But how is Bina less than Hochma? How do we build this structure?

M. Laitman: Where we don't have the light of Hochma, that's where Bina is.

Student: Where we don't have Hochma, that's where the light of Bina is. So there is no light of Bina in the light of Hochma?

M. Laitman: The light of Hochma covers everything.

Student: So much so.

M. Laitman: Yes.

Student: So why is this thing that says, be careful not to receive the light of Hochma without Bina? Without Hassadim?

M. Laitman: Without Hassadim, because Hochma is so great that it cannot illuminate without the light of Hassadim, that will clothe upon it.

Student: So theoretically, you can get rid of Hochma, where if you don't do what's called…

M. Laitman: In the light of Hochma you have the chance of reaching shattering?

Student: So much so, it's a great light.

M. Laitman: Yes.

Student: Tell me, in this world, do we have more light of Hochma than the light of Hassidim?

M. Laitman: In our world, there's nothing.

Student: Nothing? So where do all the sorrows come from, all the troubles in this world?

M. Laitman: From even the smallest light that we can't even receive here.

Student: Who can receive the smallest light in this world?

M. Laitman: Whoever reaches a Masach, a screen, which is suitable to receive the light of Hochma.

Student: So you're talking about whoever reaches the quality of bestowal?

M. Laitman: Yes.

Student: And only then you can do it?

M. Laitman: Of course.

Student: And for that is all of our troubles, meaning, if I reach that force which is called the quality of bestowal, everything will disappear, there will be no more troubles?

M. Laitman: Yes.

Student: Thanks.

Question (Petah Tikva Center): (23:30) Who causes Bina, the light of Hassadim, to connect with Hochma? Who causes that? Because they were distanced, they were different.

M. Laitman: The records.

Student: The records of who?

M. Laitman: From before, from the expansion, from above downwards. We had the light of Hochma, and then the light of Hochma stopped itself, and in its place the light of Bina appears. Meaning that Bina was born from the Hochma.

Student: Now, Hassadim. When Malchut raised Hassidim to Bina, it's the reason for it to activate the entire system?

M. Laitman: Yes.

Student: Okay, and the last question about Hassadim. Should we also long for Hassadim?

M. Laitman: Of course.

Student: I'll tell you why I ask that. Because I paid attention that the Book of Psalms is full of the words, that your world will be mercied, you know, in mercies. That phrase is there 26 times in one of the parts there.

M. Laitman: Yes.

Student: That King David said that it's already not a hint. And I remember that once you said that there's someone who goes with a cup, and one who goes with a bucket, and the Creator waits there in that juncture for everyone.

M. Laitman: Yes.

Student: Where the world will be in His mercy. L'chaim.

M. Laitman: L'chaim.

Reading Item 61: (25:52) A Great Rule in Time and Place.

Know that all the expressions in the wisdom of Kabbalah that are with time and place do not refer to the imaginary time and place in corporeality, since here everything is above time and above place. Rather, “before” and “after” refer to cause and consequence. We refer to the cause as “before,” and to the consequence as “after,” since every cause precedes its consequence.

Also, “above,” “below,” “ascent,” and “descent” are measures of coarseness and refinement. This is because an “ascent” means becoming more refined and a “descent” means becoming coarser. When we say that a lower degree rose, it means that the lower one has been refined and became as refined as the higher degree. Hence, it is considered to have adhered to it because equivalence of form attaches the spirituals to one another.

Also, when we say that the lower one clothes the upper one, it means that equivalence of form with the externality of the upper one has been made in it. This is because we call the adhesion with the externality of the upper one “clothing the upper one.” And it is the same in all other things perceived in time or in space. Study them in this manner, that is, in spiritual meanings, according to the issue.

Question (Petah Tikva Center): (28:10) What is the externality of a Partzuf?

M. Laitman: There is the internality and externality of a Partzuf, two such concepts. The internality of the Partzuf is the light in it. And the externality of the Partzuf is the light in it.

Question (Petah Tikva Center): (28:38) As far as numbers, before Atzilut it was Keter, Hochma, Bina, ZA, Malchut, five. And then suddenly it became twelve, so I am missing two. From Keter and Hochma it became four. From Bina, ZA it became four. And how from Malchut another four? It is supposed to be Ten, how did it become twelve and not Ten?

M. Laitman: There is GAR and ZAT.

Student: Okay, so there is Keter and Hochma.

M. Laitman: GAR and ZAT. Atik, AA.

Student: That is four. And then Bina, ZA, that is another four.

M. Laitman: After Bina, AVI, YESHSUT.

Student: Okay, and all that remains is Malchut, which is two.

M. Laitman: We have more.

Student: Where do you get two more from?

M. Laitman: I don't know. Read it and find it.

Student: Isn't there any kind of explanation that you can?

M. Laitman: Yes.

Question (Petah Tikva Center): (29:45) It gives here these definitions of above and below.

M. Laitman: Yes.

Student: Now when we say to raise a deficiency to the Creator, what does that mean? What is that action?

M. Laitman: To pray. What?

Student: In that language that he is talking about here, where what is above, what is below, there is a degree, there is an upper degree, there is a lower degree.

M. Laitman: The upper degree is always the Creator in relation to the lower degree.

Student: Yes. So what does it mean to raise a deficiency? What happens with that deficiency? What does it mean to raise it?

M. Laitman: Raising MAN, raising MAN. That you ask the upper one, that is called you raising your deficiency to the upper one. That deficiency incorporates in the upper one and awakens it, necessitates it to make a coupling when striking on your deficiency. And then the upper one makes that coupling by striking and builds a Partzuf, and that same light which it organizes in the Partzuf, that light descends already to you, to the place where the deficiency rose from.

Student: I am asking what does the lower one do?

M. Laitman: The lower one raises MAN.

Student: So that word of raising up, he says there is a certain deficiency. Raising it, does it mean that it is something in its quality? Because above means that it's got more refinement. So now he is saying a deficiency, what does he do with it?

M. Laitman: Raises its deficiency, its desire, it's Aviut, its coarseness, above. And the upper one makes a coupling on that deficiency of the lower one and passes down to him, brings down to him what he requests.

Student: Still that word of raising in the context of a deficiency is not understood to me.

M. Laitman: As he feels the deficiency, he raises it to the upper one, so that the upper one will also feel his deficiency.

Student: Before that the upper one doesn't feel his deficiency?

M. Laitman: No.

Student: Meaning he does some kind of action?

M. Laitman: So that the upper one will feel his deficiency.

Student: Why doesn't the upper one feel his deficiency?

M. Laitman: The upper one needs to feel the deficiency of the lower one. Now we have 4.59, so it's 4.59 am. You can think about it till tomorrow and then ask again tomorrow. The lesson is ending. What next friend?

Reader: (32:37) We have select excerpts on the topic of “The Power of Inner Dissemination,” in the preparation for the convention in the group.

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Zohar for All. Noach. I Have Set My Bow in the Cloud

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