Morning Lesson November 18, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #2 (As it is in its internality,)

Reading (00:34 - 01:40)

1. R. (01:44) This means that he's talking about the expansion that occurred, Galgalta, AB, SAG, and he explains to us that SAG, the third Partzuf, expands as usual as, it should be according to these laws just like Galgalta and AB from the place where coupling occurred and down to the Raglayim of AK until the end of it, again: “As it is in its internality, so it is in the lights that emerge from it, which are its branches. The Se’arot (hair) of its Rosh (head) are opposite the branches of AB”, this is what it says about SAG now, “and the Se’arot of the Dikna (beard) are from the AHP, opposite the branches of SAG. AVI are included in them and between the two of them, they took Bina of MA after the correction, which is the name SAG, which contains both of them, and they are incorporated in the Mazla of Dikna of AA. Study it thoroughly for so it is here, but then SAG still expanded to the Raglayim of AK.”

Which means as we learn there Galgalta that expanded from Ein Sof until the end of the Raglayim and then AB that expanded from the Peh of Rosh of Galgalta and down to the Tabur and then SAG. Now we explain how SAG expands, right, following all these expansions in the end we'll have to understand where we are, us. What is it that we incorporate, what we expand, what do we depend on and where is our place, our qualities and our future? Well, Inner Light item 2.

Reading Item #2 (04:19 - 06:44)

2. R. (06:47) So far is it clear? This means that the Rosh was divided into the upper part, Galgalta Eynaim and the lower part, which is AHP, and this is how it continues. All of this was done by the ascent of the lower Hey, Malchut to Eynaim, before he was in Peh and now it stands in the Nikvey Eynaim.

Let me read it again: The Se’arot of its Rosh are opposite the branches of AB, and the Se’arot of the Dikna, the beard are from the AHP, opposite the branches of SAG.‎ These Se’arot of the Rosh and the Dikna did not emerge immediately with the emanation of the Partzuf. But after the restriction of NHY and the ascent of the lower Hey to the Eynaim”. This means that Galgalta emerged and part of AB emerged, there was nothing there but, it says there, there was the second restriction where we will learn that “NHY were restricted and the bottom Hey rose to the Eynaim”. “And it will be explained below that the lower Hey, which is the joint screen from phase two and phase four together, rose to Hochma of the Rosh of SAG, called Eynaim, where it made a coupling with the upper light and raised reflected light from Hochma to Keter where it stands in Hochma, from there it limited the Partzuf and it raises the reflected light that comes to her from Keter, meaning from Eynaim to Galgalta, drawing only the level of Zeir Anpin.

Then the ten Sefirot of the Rosh of SAG were divided into Galgalta and Eynaim, and to Ozen, Hotem, and Peh”. Which means that the Rosh is divided into Galgalta and Eynaim, that's the upper part and to Ozen, Hotem, and Peh, which is the bottom part of the Rosh, “drawing only the level of Zeir Anpin. Then the ten Sefirot of the Rosh of SAG were divided into Galgalta and Eynaim, and to Ozen, Hotem, and Peh since the place of the coupling was the Eynaim, and the Eynaim operated instead of the Peh of the Rosh”, meaning the screen that stands there. “The three Sefirot AHP became the phase of Guf”. The light after it is only in Keter and Hochma there, and it descends from there already to Bina, Zeir Anpin and Malchut that are below the screen, right, because we’re talking about the second restriction. “They receive from this Malchut that stands at the Eynaim and imparts to them from above downward, and only two Sefirot, Galgalta and Eynaim, remain there in the phase of Rosh. meaning in the phase of from below upward”. This is what we have in the Rosh and below that there is the screen already, and below the screen is the Guf. “Thus, the ten Sefirot of the Rosh were divided into two phases, Rosh and Guf, since only Keter and Hochma remain as the phase of the Rosh, while Bina, Zeir Anpin and Malchut in them exited the phase of Rosh and became Sefirot of Guf.”

Clear, it is all because of the ascending lower hey to Nikvey Eynaim, that before there was a screen in the bottom, and Malchut, and now ascended upward toward Nikvey Eynaim of Rosh. That's why the Rosh was divided into two parts, the new Rosh which is Keter and Hochma, afterwards there is the screen, and then the Sefirot that came out of the Rosh below to the Guf, which are Bina Zeir Anpin and Malchut. Just accept this for now, in this way from here we will learn what the second restriction is, that it restricts the Partzuf into two parts, it divides it into Galgalta Eynaim and AHP.

“This coupling, which divides the ten Sefirot of Rosh into two phases, Rosh and Guf, is made in the Hochma of Rosh, SAG itself. However, for itself, it remains unchanged, as it is known that there is no absence in spirituality. There is only an addition here, for they are considered Ten Sefirot of the branches of the Rosh of SAG, called Ten Sefirot of Se’arot.

They are the ones that were divided on the two above phases of Rosh and Guf. Keter and Hochma in them which remained in the phase of Rosh are considered branches of AB, as Se’arot of the Rosh. The three Sefirot, AHP in them, which became the phase of Guf are considered Se’arot of the Dikna and as branches of SAG.”

So what is he saying: We have a Partzuf that now it is Rosh is divided into two parts, a part of Galgalta Eynaim of the Rosh remained as the new Rosh, and the part of Ozen, Hotem, Peh of the Rosh fell from the Rosh to the Guf, that is what happened. Again nothing here, nothing special here, the Partzuf that was before as the Rosh now became Rosh and Guf.

It is written, “The Se’arot of its Rosh are opposite the branches of AB, and the Se’arot of Dikna are from the AHP, opposite the branches of SAG. This means that the division of the ten Sefirot of the Rosh into two phases of Galgalta Eynaim and AHP that occurred in the Rosh of SAG, this novelty is called Se’arot. The phases of Galgalta and Eynaim that remained in the phase of Rosh are considered the branches of AB, and the phases of Ozen, Hotem, Peh in them that extended the Rosh, are considered the branches of SAG. The reason for this will be explained henceforth.”

I understand that these things bring a lot of questions and suddenly it's not clear, but this is how it happens; it happens because Malchut that ascended from the ending of the Partzuf, it ascended to Nikvey Eynaim and divided the Rosh into two parts, the new Rosh which is Galgalta Eynaim and from that Rosh, the second part, which is AHP, that's it, that all that happened here.

3. S. (18:34) So the division is not in the Rosh?

R. The division is in the Rosh.

S. External Partzufim?

R. That doesn't matter, it doesn't matter he explains here, that the Rosh of a Partzuf, a Partzuf SAG was divided, it’s also not, we'll see that later on, it was divided into Galgalta Eynaim and AHP.

S. So what is the necessity to divide the Rosh?

R. I don't know.

S. The Rosh is the?

R. I don't know, if you ask according to a certain place, I can explain, if you're jumping to some kind of other part, I won't explain that.

S. I'm not jumping, there is a, what caused, the Rosh divided according to the need of the lower one, what caused the division of the Rosh, what caused it to divide into two?

R. He also didn't write that for now, “ascending of the lower hey to the Nikvey Eynaim”, that is what he said. Why do you not understand that studying is by reading and trying to understand what he is writing about, not about what I want to hear but what he is talking about, the one who composed this, and then gradually we come closer to his thoughts. So then “the phases of Galgalta Eynaim are considered the branches of AK and the phases of AHP in them that exited the Rosh are considered the branches of SAG. The reason for this will be explained henceforth.” He always says, “before us, before us, henceforth”, that it’ll be clear in the future. So in short, the Rosh was divided into two parts: the upper part, Galgalta Eynaim is considered the Rosh, the new Rosh, and Ozen, Hotem, Peh are considered the Guf towards that new Rosh, that's it.

Next, “AVI are included in them, and between the two of them, they took ‎Bina of MA after the correction, which is the name SAG that ‎contains both of them, and they are incorporated in the Mazla of Dikna of Arich Anpin”. He tells us that “as AVI of Atzilut were incorporated and emerged from the ten Sefirot of the Dikna of Arich Anpin, so the ten Sefirot of Nekudim emerged from the Se’arot of the Dikna of the Rosh of SAG. Know that there are three phases of AVI: Inner AVI, upper AVI, and YESHSUT. All three are incorporated in the Se’arot of the Dikna”, in one Partzuf that is AVI, “All three are incorporated in the Se’arot of the Dikna as there are thirteen corrections of the Dikna, which are three HaVaYot [pl. of HaVaYaH], meaning three phases of ten Sefirot.

The first ten Sefirot are considered the first four corrections, ending at Shibbolet HaZakan (the chin puff), and from that Shibbolet HaZakan, the Inner AVI, which are the GAR of Nekudim, emerged from this Shibbolet HaZakan. The upper AVI emerged from the middle four corrections, ending on the upper Mazal, called Notzer Hesed, Israel, Saba, and Tvuna of Atzilut emerged from the last ten Sefirot, which are the five lower corrections, ending at the bottom Mazal, called veNakeh.”

This we will all, as you understand, we will learn later, there are a lot of details here.

“It is written, “they are incorporated in the Mazla of ‎Dikna of Arich Anpin.” The above-mentioned AVI are called together Abba, and the above-mentioned YESHSUT are called together Ima, Israel Saba, and Tvuna. Abba is incorporated in the upper Mazal, Ima is incorporated in the lower Mazal, and both are incorporated in Mazla.

However, the four upper corrections, which end on Shibbolet HaZakan, belong to the Inner AVI. Only the GAR of Nekudim emerged from them, which are the phase of Inner AVI. Remember these words for you will need them and every single word that follows. Then SAG still expanded to the Raglaim of AK”, like we learned.

Here he just gave us the preview of what is coming; I understand that there are a lot of questions and nothing is clear, and you are mad at me and Baal HaSulam and everybody. It is known that this is not the way you teach, right? It has to be smoother, divided into slices, but this is what he writes.

4. S. (25:47) A friend asked me if he is speaking before or after the second restriction, immediately it contains both before and after?

R. Right.

S. The coupling is rising to the bottom Hey is useful, we call this the coupling of AB, SAG, when Nikvey Eynaim raises?

R. We will see, there are no answers here, he is just giving us a few pieces of knowledge and that's it.

5. S. (26:34) Maybe you can give us a general picture where we are so we can get into it?

R. We are on the second floor of our building, yes!

S. No, maybe you can explain generally?

R. He is telling us that there was the will to receive the Creator created, on that will to receive the light started bestowing, the desire started resisting the light because they were opposite, and from this a system of relationship started being built between them called ‘the system of creation’. This system started building between them the system of relationships called Partzufim, and these Partzufim, all in all, what do they give us? They give us connection between the will to receive, which we call the created being and the will to bestow that we call the Creator, there's no more than that except for the bestower and the receiver. And here he tells us in which relations they are, the Giver and the receiver, that now they're starting to enter this interconnection between them. The interconnection comes to state that they have restrictions, ascents, descents, all kinds of actions until eventually, through with the help of the light that reforms, they reach a special result called ‘connection and adhesion’, and that is the end of all the efforts in the connections between them, that's it. All in all, what we're studying is a fragment of the process of the connection between the Creator of the created beings, that He is now trying to resurrect and give them His qualities, that by this they can become like Him, resemble Him, that is it.

6. S. (29:54) What is the meaning of Se’arot?

R. No, no, no, that’s far from us; it comes from the word So’er, that they are vessels that couldn't be, they can't enter the right connection with the light yet.

Reading Item #3 (30:30 - 31:06)

7. R. (31:07) Now he's explaining something else, again.

Reading Item #3 (31:15 - 31:48)

8. R. (31:51) Yes, it is a scrutiny, interpretation, Inner Light.

Reading (31:56 - 36:30) Inner Light

9. R. (36:33) So what's important for us is: Is there Ohr Hochma or not, if there is, so there is another division according to the light of Hochma. If not it's according to SAG, according to the light of Bina, clear? We'll see what happens, keep going.

Reading (36:57 - 39:30) “From its half and below, which are the Nekudot in it, this SAG was ‎clothed from the Tabur of AK and below within MA and BON of ‎AK…”

10. R. (37:43) That ascends from Tabur to Peh, we can say.

Continues reading.

11. R. (39:34) Okay, in this, we are for now, are done, questions?

12. S. (39:52) With your permission, I’m not going to ask for details, you're trying to lead us according to Baal HaSulam to learn the general, and not get into fragmentation and particular problems, and that's why not answering?

R. Yes, there are people who never heard any of this, ever; there are those people who learned it once or twice, we have all kinds. So before me there isn't one student that I know who he is and what he's and how to give it to him. That's why, that's how it works without fragmentation, as you're saying.

S. Is this method of teaching, with your permission, I’m a veteran student of yours. Does the method of learning, of teaching change over time?

R. No, we learn, according to the study of The Ten Sefirot, Part Six, it's an important part, the most of all parts. And it explains the world of Nekudim, here, that upon it all the rest of the worlds are built, and we already have to start attaining them, so on.

S. It's clear to me, why I'm asking is, because I remember in the past we would ask questions and you would give us very detailed answers, but certain parts we had to put together, the general and do some general thinking?

R. What can you connect here?

S. Connect the processes, why is Partzuf, SAG, is different from other Partzufim, and the coupling is made in the Peh of Rosh and he rises to Nikvey Eynaim, and this type of stuff. We would have to draw the conclusions and understand the whole.

R. We just read a bit and when it continues, he is going to explain more.

13. R. (42:18) I, for now, don't know in which way to work with you; if I'm going to follow Part One of TES to the second part, to the third part, we almost never learned that with Rabash. Meaning there, we can also see ourselves for months in all kinds of definitions that aren't so important, that is why I have no choice but to jump to part six, that's what I think. Part six is the important part, it is really like a very important point in the Ten Sefirot because it starts explaining to us the world of Nekudim, Nekudot of SAG, that environment where the worlds of ABYA exist, that is why it is important.

S. Another question with your permission, the very engagement is starting Torah and studying the processes, it refines the will to receive, I feel it from the study, from my own feelings.

R. Yes?

S. You are focusing on this path and not more on the understanding?

R. The understanding has to come to a person to the extent that he tries to enter the study, the understanding comes. But it comes with time and also as much as he invests himself, and not everyone is equal because it belongs to the mind and not the spiritual emotion, that is why I have nothing to say here.

14. S. (44:44) I wanted to ask also about the intention, you said that you don't have one disciple during the study but we're really trying to be together, and I heard a lady saying that she had great resistance to the study of TES and she suddenly feels like something is caressing her during the study of TES. So maybe it doesn't sit on the intellect but on the feeling; we don't want to resist TES, we want to be together. Maybe some understand more intellectually, some maybe can overcome objections and get some feelings, how do we use all the states that we have in general Kli?

R. I understand that most of you don't want to get into this and become scientists when studying TES and really there's no need for it, on the one hand. On the other hand, we still have to absorb a bit of the spirits from there and details.

S. Is there something that we as one complete vessel can use all the forms, if there's a friend who doesn't understand and he's making an effort?

R. Let him make efforts with us as much as he can and also make sure that we study with the light that reforms.

S. How during the study do we become can we perform ‘one disciple’ in from of you, can we perform such a thing?

R. My connection and it doesn't matter in what level each one of you are.

15. S. (46:58) How is it possible through the study to connect and come closer and unite between us and come closer to the qualities of the Creator?

R. That's according to the intentions of the one studying, not as much as he knows or as much as he is successful, it is according to the intentions of the ones who studies.

16. S. (47:29) I feel that at some point we will come to understand this point and I'm not worried to understand them right now, is this okay or am I being negligent with my efforts?

R. That's okay, that's specifically okay.

17. S. (47:43) Studying TES brings a lot of pleasure, how do we set it in a clean way?

R. There are people who really like studying TES, there are some who hate it and cannot stand even to listen to a line of the text, we have all kinds. Of course if each one would write this book of The Study of the Ten Sefirot, himself, would write it differently, each one would write it differently. Also I started for many years, in all kinds of places, and I read it differently. Even though that, relatively close to him, but it's still different; well, what can you do?

18. S. (49:00) I'm trying to describe emotionally the coupling in the Peh and the coupling in the Eynaim, and until now, we described the coupling in the Peh and compared it to someone who is tasting and now he’s talking about the coupling in the Eynaim, so can we compare it to someone who looks?

R. I don't know, he doesn't write like you want to add.

S. Maybe you can add?

R. I don’t want to add, I’m not so smart, like you are, so sit quietly and study.

19. S. (49:43) I’m catching on to words here but it says that AB is Keter and Adam Kadmon, but we always study that Galgalta Eynaim is Keter and AB is Hochma and SAG is Bina?

R. Yes, correct, soon we will talk about it because AB begins the expansion, Keter doesn’t expand, it only shines in the Rosh, the expansion of the light is the light of Hochma.

20. S. (50:30) I wanted to ask about a detail that I heard for the first time, he says that, “in the Rosh of the Rosh is the only place that reflected light remained”, and in the Guf of Rosh, supposedly not?

R. What do you mean, the Rosh of Rosh and Guf of Rosh?

S. The second restriction, there's a screen.

R. But we haven't learned about the second restriction?

S. He just described how the Rosh is divided into two parts, supposedly Rosh of Rosh, Galgalta Eynaim, and Guf of Rosh that is below the screen of Nikvey Eynaim. And he says that “the reflected light is only Rosh of Rosh and Galgalta Eynaim. Can we understand that from this that every Rosh, it means that all thoughts are only in a place where there’s reflected light and direct light?

R. No, I cannot get into it in general, to speak in this way.

21. S. (51:55) I wanted to ask about studying TES as a form of study: what is unique about learning TES compared to other materials?

R. Well, it’s still, they're writing of the Baal HaSulam and the ARI and they wrote the system of the world, the upper system, the spiritual which operating us and we are incorporated in it, and as we learn about it we draw them ourselves the reforming light.

S. When you were with Rabash, did you only study TES or more materials?

R. We studied articles as we read them today, every morning and the TES, the Study of the Ten Sefirot.

S. What was the main part of your studies?

R. The main part was, nevertheless, only articles and TES, yes.

S. How do you start extracting from the study of TES from a state where you have no emotions towards it, how do you start bringing emotion into the studies?

R. Not feelings, we didn’t study with feelings, we studied with the intellect. I studied with the intellect, my approach is not emotional.

S. When we do TES?

R. No, each one learns according to how he's built, I cannot determine for a friend or for a student in what way he approaches the material.

S. I see that emotionally it’s difficult to find any emotions here, intellectually you can find yourself, some responding, but how should we study this correctly?

R. Baal HaSulam writes for us at the end of The Introduction of the Study of the Ten Sefirot, right, that's it. We read, we learn, we repeat it, we think and this is how it's absorbed, I have nothing else to say. We only want through the study to receive reforming light, that it will come to us according to the deficiency in us, according to the desire, and will shine in us and this is how we will approach.

S. What is that deficiency for the light that reforms?

R. That I want, through the study, to reach in order to bestow.

S. Even though that if I'm reading and I don't see it, I still want to want it?

R. Yes, to have this intention, why you are learning.

22. S. (55:44) So again, what is unique about this part?

R. What part?

S. Part six.

R. Oh, part six, part six is the most important in TES because it takes us from the first restriction to the second restriction, from the Akudim to the world of Nekudim, and then to the world of Berudim, which is not so important. But the main thing is the world of Nekudim and by this, we begin to learn the environment where our souls begin to feel reality.

S. In every part, is there a different part of light that reforms?

R. Yes.

S. So in this part, there's a light that reform that is more suitable to our specific state to advance?

R. It is a very fundamental part, essential, how should I say it, it encircles us.

S. And about the approach, to the studies, each one according to his mind, someone with more intellect or feelings. But how to establish the state that the request for the remedy, that even though we don't understand the light purifies our souls, how do we keep that in focus?

R. That depends entirely on you, on how much you yearn for this goal, so it should first of all be in front of you. When you study you should constantly think ‘why am I learning’?

S. So it's okay that understanding just vaporizes because we try to study, when we read and we’re thinking of why I'm studying we try to depict that inner state that TES is speaking about it and asking for it and so on. And so the understanding just goes away and then you ask if it's clear and you open your eyes and try to understand what you just went through. So I don't know, ‘did I study right, did I not study right, did I make the efforts enough to try to understand, or did I make efforts in prayer’, how do we scrutinize all these?

R. Look, there are many approaches, many students, many souls, and each and everyone approaches it in his own way, in its own way, and this is how we have to accept it. When you come out of school, each one goes in its own direction, and to different jobs, careers, professions, what do you want to happen here? When you finish studying the study of TES or the articles of Rabash, what then, what happened next? Something should happen in you nevertheless; so each one somehow establishes his relation, his approach to spirituality, that's it. This is why we need to try to make efforts in what we are learning in order to approach those lights, those Partzufim, laws, from which we receive some inspiration, this is how we advance.

23. S. (01:01:17) I see according to your explanation how it's important to learn about this part in the world Nekudim, and Baal HaSulam also writes, “remember this'', that it’s very important to advance, to remember these things. And me in a deductive way remember how important it is to study it all, and to explain it in every item we go into from macro to micro, that we will all be in this understanding, otherwise for me because we haven't read TES for so long so like reading and searching for ourselves in this. But after a few minutes, we already see how a friend said, “are there questions, no”, because I was searching for myself, I miss the others or maybe you. So maybe we do have an ability to read this, not only as a remedy, but we go deeper, that you will take us.

R. We cannot go deep into it, right away, at once, but gradually meaning you need to read it once, when we read once maybe you hear something, maybe understand something; when you read the second time, then more and so on, until we dig deep. But this part, this is what I'm trying to say, is the most important part.

24. S. (01:03:20) Each of you talked about the intention. What's the intention of the teacher when he wrote these things? It’s something that was revealing the moment that he was in this high attainment or does the Kabbalist see all the details and see that we'll talk about this and this and this? I'm trying to understand his approach, why specifically to write about this because this sounds like a drop in the sea compared to what's going on.

R. It’s true that it seems to us that it’s not written didactically: one, two, three, four but as if he’s jumping, as if this is important to him and that’s important to him. First of all, this is what he wrote. I don't know what to recommend to you. Maybe to read TES as we are reading it now or to listen to Rabash, the way he gave it to us. We have all the recordings in the archive and you can download them all and take them all and study them. I'm not sure how much you’ll understand from it. In the end we advance and become incorporated with the study.

S. You mentioned the remedy and the remedy comes from him, it goes through him. So if we couldn't understand his intention, why was he specifically talking about this?

R. I don't know his intention, I don't know his intention but I think that what he did, he did a huge thing and it seems to him this way, that he's giving it to all the generations.

S. So just accept it without trying to..?

R. The truth is that as much as I understand the approach, it should be the most naive approach. Meaning I read and read and read and try to understand, to feel and whatever happens happens.

S. Sometimes you say the opposite, you have to try and understand.

R. Of course to try, but whatever each one receives he will receive. I saw many people who studied with Rabash and even with Baal HaSulam the study of TES. They were already old and this is how they related to it, that we simply have to study, study over and over again.

25. S. (01:07:12) You emphasize that we should start studying together, not alone but together. Now we started reading TES, so I ask to scrutinize what together means. We have a half an hour, sometimes we read it together in the afternoon. What is the best thing that can help us advance in that half hour?

R. To go over the same material as in the morning.

S. And to talk about or only listen?

R. I don't think speaking can add much, especially when we don't have a lot of time.

26. S. (01:08:01) You said that this part is very important because it’s the first root to the worlds of ABYA. Maybe we can read the inner observation of this part because it seems that it's speaking in general and it will give us a general picture of the world of Nekudim, maybe it's more clear.

R. The inner observation of part six?

S. Yes.

R. It’s possible, I’m not saying we shouldn’t.

27. S. (01:08:50) The Rav chose to study part six because he thinks that this is what we need to advance. What does it matter if I like it or not, understand it or not? All this talking, it’s very nice but what does it have to do with spiritual attainment? If this is what the teacher chose, why are we discussing this?

R. I understand you but you see that still it awakens discussion.

S. What is the purpose of it?

R. The purpose is that maybe they will understand why we need to study part six now.

S. Is it important to understand why this has to be now? We know that you're leading us into spirituality.

R. Yes, I understand you and also know you but not everyone is like you.

S. We want to be like the Rav.

R. We need to advance according to the order, yes, part six. If we were to get into part two, we finished part one, so parts two, three, four, five, that's totally...we would never reach part six, which is the most important, no.

S. When Rabash used to study part six, would a discussion start between the students, maybe five maybe three?

R. No, no, no, no, no, no. Sometimes we would study some part, let’s say for example part six and we had to scrutinize something. We found that the answer was in part thirteen, so we’d go there, read something from part thirteen and we would stay in part thirteen which is completely unrelated but we would stay there. He would stay, no one would tell him this is not the part we are studying, we would continue. Okay friends, this is all labor pains or the sorrow of raising children, you can’t help it. Let's continue.

28. S. (01:12:05) It sounds to me that TES is like a blueprint and it sounds like everyone should try to extract something for himself out of TES.

R. Yes, yes.

S. So I get it right, that we are allowed and is it permitted to also read it alone, take it from the archives and read it alone?

R. Of course it is, of course you can do whatever you want with all the material that there is, yes; from TES, the parts we’re studying and from parts we're not studying, by all means go ahead, good luck.

S. How should we direct ourselves, what should we aim for when we read TES?

R. To connection between us and to correction between us until the Creator is revealed and He is happy with our actions.

29. S. (01:15:05) I want to thank you for starting to read TES again, it’s very important for us and technically everything we read is clear, more or less. Hochma and Bina, phase three, I wanted to ask: those two Partzufim of AB and SAG, they correct the desire above the Tabur and we correct the desire below the Tabur in addition to Galgalta?

R. We take the forces from above Tabur and some below Tabur and build below Tabur the worlds of BYA.

30. S. (01:16:26) Why do I have a sudden urge to read with the reader during the lesson? It feels like the connection to the reader and the other is what’s here rather than our intellect. Can you explain please?

R. You can read, what's stopping you? Okay, Madam, go ahead.

S. Yes, I have this sudden urge to read with the reader, to connect with the other and I wondered why because I never understood TES but I suddenly have this urge to read with the reader. It feels to me like it’s the text that connects rather than the internet?

R. Okay, that’s clear. All right we will end with this. We still need to think what changes we need to do in studying TES between us and this is how we continue.