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

Daily Lesson (Morning) September 30, 2024.

Part 2: The Study of Ten Sefirot, Part 6, Number 6

Reader: We are reading in the book The Study of Ten Sefirot, Part 6, we are in Number 6. The words of the ARI:

Reading: (00:20) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #6.

Then it wanted to bring the externality of the inner MA and BON in it outwards, and then all the phases of the inner SAG, concealed in the inner MA and BON, ascended, and the inner MA and BON ascended along with them. Then, these MA and BON are their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON.

They are in the role of AVI to YESHSUT, since as upper AVI make a coupling for ZON, and YESHSUT are incorporated with them, so it is here, the tastes of SAG make a coupling with all of AB.

Moreover, the dots, tags, and letters of SAG connect with them and become subordinate to them. Consequently, they do not bear a name, like the above-mentioned YESHSUT. Then they engender the phase of BON of externality and their garment outwardly. Thus, the female was now born first.

Inner Light

6. All the inner phases of SAG, concealed in the inner MA and BON, ascended. The matter of this ascent is as the ascents of the lights in the first departure in the inner AK, and as the ascents of the lights of the second departure in Partzuf AB. It implies a complete refinement of the screen from all its coarseness until it equalized with the phase of the screen of the Rosh. This equivalence means that the screen and all the records included in it rose to Malchut of the Rosh and were incorporated in her in the coupling of the Rosh.

The same occurred in this Partzuf SAG, for after it is present in Malchut of SAG, meaning when the screen had been refined into the level of Malchut, it, too, came from there and was completely refined from its coarseness, and equalized with Malchut of the Rosh, the coupling stopped from the Partzuf, and all the lights departed to the emanator, it is all as has been explained above (Part 4, Chapter 4, Inner Light, item 50).

It has been explained there that the lights leave behind them records during their departure. It has also been explained that the as the screen passes from Sefira to Sefira during the refinement, until it is completely refined and comes to the Rosh, it becomes incorporated in those records. It follows that the lights of SAG that clothed in the inner ZON, these lights that have already been mixed with the coarseness of phase four in the vessels below the Tabur, although they have departed from there, they left behind them records. These records of phase four were incorporated in the screen that rose to Malchut of the Rosh, so when the screen rose to Malchut of the Rosh, it brought with it those records of the inner ZON, called inner MA and BON.

It is written, “In that state, all the inner phases of SAG, concealed in the inner ‎MA and BON, ascended,” meaning the records of the lower nine Sefirot of SAG itself that are clothed and concealed inside the records of the inner MA and BON, which are from the coarseness of phase four. Since the records of the lights of SAG are mixed and incorporated in the records of MA and BON, they ascended and were incorporated together with the screen of SAG to Malchut of the Rosh, and were incorporated there in the upper coupling, as he explains henceforth.

We might ask: It has been explained that Partzuf SAG remained in the phase of permanent present and not present. How then does he say here that in SAG there is also the departure of all the lights to the Rosh? Indeed, you already know that there is no absence in the spiritual, and all the changes we discern in the spirituals are but additional forms, but the previous form is never revoked. It is the same here, for although the matter of the departure of lights occurred here, too, after the lights of SAG mixed with the inner MA and BON, the perpetual form of present and not present still remains intact.

The inner MA and BON ascended along with them. It has already been explained above that the records of SAG were incorporated with the records of MA and BON, and they were all incorporated in the screen and rose along with it to the Rosh.

MA and BON are their MAN. The screen ascends to Malchut of the Rosh to be incorporated there in the coupling of the Rosh, to be renewed and expand from there to a new Partzuf, as it was in the previous two Partzufim, AB and SAG. Thus, this screen has now acquired a new name, which is MAN, an acronym for Mayin Nukvin (Aramaic – Female Waters). This is so for the reason explained above that two kinds of records were mixed here with one another: the records of the lights of SAG, with coarseness of phase two, with the records of the lights that clothed the inner MA and BON, with coarseness of phase four.

It is known that phase two is the first Hey of HaVaYaH, and the coarseness of phase four is the last Hey of the name HaVaYaH, which are two females. When the screen rises to be incorporated in the coupling of the Rosh, it is incorporated with these two females together. For this reason, it is now called Mayin Nukvin, in plural form, since it is incorporated with both females.

Know that this connection caused the making of ten vessels in the ten Sefirot, and the correction of two lines. This is the meaning of the association of the quality of mercy with judgement, since the first Hey is the quality of mercy, and the last Hey is the quality of judgement. Now they came together in the screen, in a single coupling.

It is said, “these MA and BON are their MAN.” This means that they induced the matter of the MAN that was renewed from here on in the worlds, since they are the ZON of the inner AK, whose level is up to Keter because of the phase four in it.

They were incorporated and came in the records of phase two, which are from the lights of SAG, and were doubled together in the coarseness in the screen, and then they were called MAN.

Know that from the moment they became connected, they never parted from each other. The only difference between them is in the internality and externality, that at times, phase four is concealed inside and phase two or phase one are outside, and at times, phase two is concealed inside and phase four is revealed outside, as it was here the first time they connected, as the ARI writes here, “the inner phases of SAG, concealed in the inner MA and BON.” Thus, phase two is concealed inside, while phase four is revealed outwards. This will be explained further in its place.

Their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON. As has been explained above, the tastes of SAG, which are the lights in the vessel of Keter of the Guf of Partzuf SAG, must end evenly with the Sium Raglayim of AB, meaning above the Tabur. This is because the male clothed in vessel of Keter has the level of Hochma, like AB, and the female in the vessel of Keter is incorporated along with it. Hence, they cannot shine below the Tabur, since they do not have a screen of phase four.

It follows that the lights of the tastes of SAG are not clothed in MA and BON below the Tabur. This is why it says that they became MAN to the tastes of SAG themselves, which are not clothed in MA and BON, namely the ZON in the vessel of Keter of the Guf of SAG that end above the Tabur. The matter that took place here and the light that was drawn because of it will be explained below in its proper place.

AVI to YESHSUT. This deduction must be thoroughly understood, as there are two very different halves of SAG here: the upper half of SAG, which is the vessel of Keter of the Guf of SAG, called tastes, which ends above the Tabur, did not descend, and did not mix with the inner MA and BON, and remained in its coarseness of phase two, and phase three of clothing. The lower half of SAG, meaning the lower nine Sefirot from Hochma and below, is called Nekudot of SAG. It descended and was mixed with the inner MA and BON, and two kinds of coarseness were doubled in it: that of phase two and that of phase four together.

He says that its upper half, which did not mix with phase four, is called upper AVI, and its lower half, which was mixed with phase four as MAN, is called Israel Saba and Tvuna. Remember these names well for the ARI uses them throughout the rest.

Know, that this is the root of the division of AVI into two Partzufim, called AVI and YESHSUT. Both emerge from AHP that came out, meaning the Se’arot of the Dikna, and these AHP already receive from the lower half of SAG, which is corrected with MAN. However, because they are ten complete Sefirot of Rosh, where AVI are the phase of the Rosh of the Partzuf, meaning from Nikvey Einayim and above. Therefore, they are regarded as not being included in the MAN, since the screen of MAN is established below them, meaning in Nikvey Eynaim, and the coarseness does not operate at all from below upward. However YESHSUT are the phase of AHP of the Partzuf, extended from the Nikvey Einayim downward, where the screen of MAN already operates on them. Hence, YESHSUT are attributed to the lower Partzuf of SAG, which is already mixed with phase four.

Upper AVI make a coupling, etc., and YESHSUT are incorporated with ‎them‎. The matter of AVI and YESHSUT of Atzilut has already been explained. They are considered a single Rosh of ten Sefirot GE and AHP. They were divided into two halves of the Rosh through the ascent of the lower Hey to Nikvey Einayim. The upper half, which is Galgalta and Einayim, is regarded as no longer connected with phase four in the lower Hey, since she is below the Einayim. They are called AVI. The other half of the ten Sefirot of Rosh, which are the AHP below the lower Hey in the Nikvey Einayim, are regarded as connected with phase four in the lower Hey. Hence, they are discerned as a Guf, which receives from the Nikvey Einayim of the Rosh from above downward.

These two halves of the Rosh join into a single Partzuf to beget ZON, since that lower Hey in the Nikvey Einayim descends once more to the place of the Peh, meaning to Malchut of the Rosh. Then the AHP return to the Rosh, as well, and unite with AVI into ten Sefirot of a single Rosh, and beget Mochin for ZON of Atzilut.

It is written that as the upper AVI make a coupling for ZON, and YESHSUT are incorporated ‎with them, so it is here, the tastes of SAG make a coupling with all of AB.‎ Moreover, the dots, tags, and letters of SAG connect with them and ‎become subordinate to them.” Explanation: The matter of the birth of the Mochin of ZA has been explained above. AVI connect with YESHSUT into a single Rosh, and the coupling is done on screen of phase two in the general Peh of this Rosh. The ten Sefirot that emerge on this screen have the level of GAR of Bina, and become Mochin and GAR for ZA.

However, it is not so for the purpose of the Ibur of ZA, meaning the Katnut of ZA. Although this coupling should also be done in AVI, which are always the phase of Rosh, here YESHSUT are incorporated with AVI because the drop of ZA incorporated in the NHY of AA ascends and is incorporated in the screen of YESHSUT. YESHSUT, in turn, are incorporated in AVI, and the coupling takes place in the screen of YESHSUT, incorporated as MAN in the screen of AVI. The level that emerges on this coupling is close to phase one, lacking GAR, and then ZA emerges without Mochin, but only as Guf, without a Rosh.

Here, too, only the phase of Katnut of Nekudim emerged in the beginning, like the above ZA of Atzilut. Hence, the Nekudot of SAG, mixed with phase four, rose and incorporated within the tastes of SAG. Those, in turn, did not mix with phase four and are regarded as upper AVI. The tastes of SAG rose to Rosh of SAG with the MAN of the dots (Nekudot), and the coupling was done on the MAN of the dots incorporated in the tastes, and not on the phase of the screen of the tastes. Then the MAN rose to the Einayim, which are phase one, since the reflected light ascending from Hochma to Keter draws only the level of ZA, and it is this level that descended once more from the Tabur down to the ten Sefirot called Nekudim.

It is written, “the dots, tags, and letters of SAG connect with them and become subordinate to them.” This is so because the lower nine of SAG, which are Hochma, Bina, ZA and Malchut, are called dots, tags, letters. Dots are HB, tags are MA, meaning ZA, and letters are BON, which is Malchut. They became MAN and rose to the tastes of SAG, where they joined with them and were incorporated in those tastes. Hence the coupling took place there in the Einayim of the Rosh of the tastes.

BON of externality and their garment outwardly. Do not misinterpret that the level of Malchut, which is always called BON, was born here, because the coupling done in the Nikvey Einayim is from the coarseness of phase one, which is the level of ZA. Moreover, there is phase two here from the phase of clothing, which is close to the level of SAG.

Indeed, you shall see that the ARI calls it by the name BON of externality, and not merely BON, as it is actually the phase of SAG. This level is actually called YESHSUT, which is SAG, but since the external AHP of this YESHSUT descended to the phase of Nekudim below the Tabur, where the root female of all the worlds was built, whose value is actually SAG and not BON, since the inner BON, which is phase four, remained entirely in the inner AK and not a single phase of female in it appeared in all the worlds, therefore, Malchut of this YESHSUT that emerged through the Nikvey Einayim is called BON, as she inherited the place of the inner BON. This is why it was said, “Then they beget the phase of BON of externality.”

Thus, the female was now born first. As it says above, Malchut of YESHSUT that emerged through the Einayim, from which the ten Sefirot of Nekudim were emanated, is the root female in all the worlds.

M. Laitman: Okay?

Question (Petah Tikva Center): (28:17) He writes that MAN, Mein Nukvin, he calls it Nukvin, female, in plural, because it's two, the NHY of AK, and the Nikudot of SAG. He also writes that the incorporation of judgment and mercy. How do judgment and mercy, which are completely opposite states, how can they exist together in one screen? He says they're incorporated in one screen and ascend.

M. Laitman: One is parallel to the other, restricts the other.

Student: Parallel? Oh, one restricts the other.

M. Laitman: Yes.

Student: Mercy restricts judgment, and judgment, well, I'll have to think about it. Thank you.

M. Laitman: With this, we're going to stop this part, and we're moving to social time. Good luck.

Reader: Yes, social time. Thank you, Rav.

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