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

Daily Lesson (Morning) September 28, 2024.

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6, item 2

Reader: We’re reading in the Study of the Ten Sefirot, volume 2, part 6, item #2, the words of the ARI.

Reading: (00:23) Item 2

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, 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.

M. Laitman: (01:35) Yes, this is basically clear. Still no actions were made here. Next.

Reader: Item three?

M. Laitman: No, Inner Light.

Reader: Okay, Inner Light, right below, of number two.

Reading: (01:52) Item 2, Inner Light

The Se’arot of its Rosh are opposite the branches of AB, and the Se’arot of the Dikna 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 Einayim. 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 Einayim, where it made a coupling with the upper light and raised reflected light from Hochma to Keter, meaning from Einayim to Galgalta, drawing only the level of ZA.

Then the ten Sefirot of the Rosh of SAG divided into Galgalta and Einayim, and to Ozen, Hotem, and Peh. Since the place of the coupling was the Einayim, and the Einayim operated instead of the Peh of the Rosh, the three Sefirot AHP became the phase of Guf. They receive from this Malchut that stands at the Einayim and imparts to them from above downward, and only two Sefirot Galgalta and Einayim remain there in the phase of Rosh, meaning in the phase of from below upward. Thus, the ten Sefirot of the Rosh were divided into two phases, Rosh and Guf, since only their Keter and Hochma remain as the phase of the Rosh, while Bina, ZA and Malchut in them exited the phase of Rosh and became Sefirot of Guf.

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.

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

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 AA. He tells us that as AVI of Atzilut were incorporated and emerged from the ten Sefirot of the Dikna of AA, 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, 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). 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.

It is written, “they are incorporated in the Mazla of ‎Dikna of AA.” The above-mentioned AVI are called together Abba, and the above-mentioned YESHSUT are called together Ima. Abba is incorporated in the upper Mazal, and 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 in every single word that follows.

Then SAG still expanded to the Raglayim of AK. This has already been clarified above (Inner Light item one, in the paragraph beginning with “Its SAG”).

M. Laitman: (10:17) Well, he tells us it easily. Let's continue.

Reader: Item 3, the words of the ARI.

Reading: (10:30) Item 3 – twice

In the beginning, AK was thus: Its first three are AB, Keter. The words here are about the same issue presented above, only in different wording. I copied them only because there are some small novelties here. Here, too, it revolves around Partzuf SAG of AK and also connects in it Partzuf AB of AK that is clothed in it. You already know that Partzuf SAG clothes from the Peh of the Rosh of AB downward, meaning to the phase of the three Sefirot HGT of the Guf of AB. It is written, “Its first three are AB, Keter,‎” since HGT of AB become GAR of Partzuf SAG, where the Rosh of SAG clothes them from the outside. The Peh, which is Malchut of the Rosh of AB, is the phase of Keter of the Rosh of SAG above it, and HGT of AB are the inner Mochin in it.

SAG – Hochma and Bina. This means that there are Hochma and Bina in Partzuf SAG itself. Even though the entire level of SAG is only the level of Bina, it nevertheless contains male and female phases. This means that the screen that rose to Malchut of the Rosh of AB for the coupling for Partzuf SAG consists of two upper records: a record of only phase three of clothing, without drawing, and a complete record of phase two. For this reason, two couplings were made on them: the first in the level of Hochma, and the second in the level of Bina, and they are called ZON. The record of phase three of clothing, on which the level of Hochma emerged, is called male, and the record of phase two, which is complete with a phase of drawing, too, is called female. The principal light of Partzuf SAG, which is the level of Bina, emerged over her.

These ZON were clothed only in vessel of Keter of the Guf of SAG and do not extend from them to the lower nine Sefirot of SAG, though ZON of the vessel of Keter were refined into phase two and phase one (see Part 5, Inner Light, item 47).

It is written, “SAG – Hochma and Bina,” since the Partzuf is always named after its upper Sefirot. Since the above-mentioned Sefirot of ZON have the level of Hochma and Bina in them, SAG is called Hochma and Bina.

He tells us that so as to understand the following text, that this SAG later became the phase of AB, though it is known that the level of AB is up to Hochma. How then could SAG become AB? This is why he mentions here that there are Hochma and Bina in this SAG, for the male is phase three of clothing, the phase of AB, which is why it later turned into the phase of AB, and remember that.

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. You must remember the meaning of tastes and dots, presented above in the words of the ARI (Part 4, Chapter 3, item 11). The first expansion to the Partzuf, before the screen begins to become refined, is called tastes. This is direct light and mercy.

However, when the screen begins to be refined, upper light is extended from the emanator and makes a coupling with the screen during the degrees of its refinement. The four levels that emerge at that time, which are Hochma, Bina, ZA and Malchut, are called Nekudot, as they are the phase of reflected light and judgment.

Yet, understand that only the lights in the vessel of Keter of the Guf of SAG are called tastes, but all of the nine lower Sefirot below the Keter of the Guf of SAG are called Nekudot. You should also know that the vessel of Keter of the Guf of SAG expands through the Tabur, meaning to the Sium Raglayim of the Guf of AB, and that place of Sium is called Tabur.

It is written, “From its half and below, which are the Nekudot in it, this SAG was ‎clothed from the Tabur of AK.” This refers to its lower nine Sefirot, since all of the lower nine Sefirot are called Nekudot here, for they all descended below the Tabur and clothed the inner MA and BON of AK.

And all this is the internality of AK, meaning that all this is the phase of Partzuf SAG in its own structure, and the branches that emerge outward from it are not included, and he explains them later.

Reader: Inner Light, item three.

Reading: Item 3, Inner Light - twice

In the beginning, AK was thus: Its first three are AB, Keter. The words here are about the same issue presented above, only in different wording. I copied them only because there are some small novelties here. Here, too, it revolves around Partzuf SAG of AK and also connects in it Partzuf AB of AK that is clothed in it. You already know that Partzuf SAG clothes from the Peh of the Rosh of AB downward, meaning to the phase of the three Sefirot HGT of the Guf of AB. It is written, “Its first three are AB, Keter,‎” since HGT of AB become GAR of Partzuf SAG, where the Rosh of SAG clothes them from the outside. The Peh, which is Malchut of the Rosh of AB, is the phase of Keter of the Rosh of SAG above it, and HGT of AB are the inner Mochin in it.

SAG – Hochma and Bina. This means that there are Hochma and Bina in Partzuf SAG itself. Even though the entire level of SAG is only the level of Bina, it nevertheless contains male and female phases. This means that the screen that rose to Malchut of the Rosh of AB for the coupling for Partzuf SAG consists of two upper records: a record of only phase three of clothing, without drawing, and a complete record of phase two. For this reason, two couplings were made on them: the first in the level of Hochma, and the second in the level of Bina, and they are called ZON. The record of phase three of clothing, on which the level of Hochma emerged, is called male, and the record of phase two, which is complete with a phase of drawing, too, is called female. The principal light of Partzuf SAG, which is the level of Bina, emerged over her.

These ZON were clothed only in vessel of Keter of the Guf of SAG and do not extend from them to the lower nine Sefirot of SAG, though ZON of the vessel of Keter were refined into phase two and phase one (see Part 5, Inner Light, item 47).

It is written, “SAG - Hochma and Bina,” since the Partzuf is always named after its upper Sefirot. Since the above-mentioned Sefirot of ZON have the level of Hochma and Bina in them, SAG is called Hochma and Bina.

He tells us that so as to understand the following text, that this SAG later became the phase of AB, though it is known that the level of AB is up to Hochma. How then could SAG become AB? This is why he mentions here that there are Hochma and Bina in this SAG, for the male is phase three of clothing, the phase of AB, which is why it later turned into the phase of AB, and remember that.

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. You must remember the meaning of tastes and dots, presented above in the words of the ARI (Part 4, Chapter 3, item 11). The first expansion to the Partzuf, before the screen begins to become refined, is called tastes. This is direct light and mercy.

However, when the screen begins to be refined, upper light is extended from the emanator and makes a coupling with the screen during the degrees of its refinement. The four levels that emerge at that time, which are Hochma, Bina, ZA and Malchut, are called Nekudot, as they are the phase of reflected light and judgment.

Yet, understand that only the lights in the vessel of Keter of the Guf of SAG are called tastes, but all of the nine lower Sefirot below the Keter of the Guf of SAG are called Nekudot. You should also know that the vessel of Keter of the Guf of SAG expands through the Tabur, meaning to the Sium Raglayim of the Guf of AB, and that place of Sium is called Tabur.

It is written, “From its half and below, which are the Nekudot in it, this SAG was ‎clothed from the Tabur of AK.” This refers to its lower nine Sefirot, since all of the lower nine Sefirot are called Nekudot here, for they all descended below the Tabur and clothed the inner MA and BON of AK.

And all this is the internality of AK, meaning that all this is the phase of Partzuf SAG in its own structure, and the branches that emerge outward from it are not included, and he explains them later.

Reader: (21:33) So thus far, we read item three above from the ARI, and below, we finished also the inner light of item three.

M. Laitman: Questions? Yes.

Question (Petah Tikva Center): (21:49) What is the work of a student during the reading of this material?

M. Laitman: What is the work?

Student: Do I need to try to understand, to connect between things that are happening there?

M. Laitman: Yes, of course.

Student: If so, then why don't you explain a little?

M. Laitman: I have nothing to explain. It's the simplest operations that are described here. The simplest operations. But of course, you can read and ask, and then we'll delve deeper into it.

Question (Petah Tikva Center): (22:40) He explains here, he's talking about Keter, Hochma, and Bina, and he clothes it only on AB and SAG. Where is Galgalta in all of this?

M. Laitman: Galgalta in AB is not operational, that's why it's called AB.

Student: So according to your answer, I realize I'm not looking at it correctly. He says that Keter is AB.

M. Laitman: Yes.

Student: And SAG is Hochma and Bina. But we usually know is that in the world of AK, Keter is Galgalta, Hochma is AB, and then SAG, Bina.

M. Laitman: He's talking about the Partzuf itself, how it divides in order to take care of the Malchuyot in it.

Student: Meaning right now he's only talking about the Partzuf AB?

M. Laitman: Only Partzuf AB.

Student: And Hochma and Bina is already SAG?

M. Laitman: Yes.

Question (Petah Tikva Center): (24:07) If we continue what our friend asked, the whole sixth part is talking about AK of SAG, correct? Or AK from Galgalta.

M. Laitman: Galgalta, AB, SAG.

Student: And then when we talk about AB, SAG, etc., that's in SAG, right?

M. Laitman: Yes. Even not just of the SAG of Galgalta, it depends on what we're talking about. If we're talking about what they fill, then we're talking about all the three phases, three Partzufim.

Student: Simply in the world of Adam Kadmon, we have Galgalta, AB, SAG, MA, BON. And then here in this chapter, all he's talking about is inside SAG itself? Or is it before that?

M. Laitman: No, not yet.

Student: Not yet, okay.

Question (Petah Tikva Center): (25:16) In the study of TES, how can the friends bring the light between the friends and to the center of the Ten, even if they don't understand?

M. Laitman: They should try to know, understand, ask, but I cannot explain it, because in each and every Ten, each and every Ten has its own kind of work, so we shouldn't confuse each other between the Tens and to engage in the questions of other Tens.

Student: Many things that actually clarifies.

M. Laitman: All right

Question (Petah Tikva Center): (26:09) A friend is asking, what's the difference between the branches of a Partzuf and the Searot of a Partzuf?

M. Laitman: They are very similar. The Searot, hairs, those attest to the weakness of the Partzuf, you could say, the lacks of the Partzuf, and the Anophim, branches, they speak of what emerges from it, what it begets.

Student: As a result of those deficiencies?

M. Laitman: No, not the deficiencies, it's to the contrary, it has more power to beget and to bestow.

Question (Petah Tikva Center): (27:03) What is below the Partzuf, above the Partzuf, below Tabur, above the Tabur?

M. Laitman: This is with relation to the Partzufim. Above Tabur, those are the upper Sefirot of the Guf. Below Tabur, the lower Sefirot of the Guf.

Student: What is that in the work of a person?

M. Laitman: In one's work, he can bestow more in the upper Sefirot, and in the lower Sefirot, he can receive more.

Student: And what is internality and externality?

M. Laitman: That has several interpretations, depending on what exactly we're speaking about. Usually, internality is more important than externality.

Student: And what is that in a person's work? How can you find it? Is externality the friends?

M. Laitman: No, no, no, no, no. It's better not to go deeper into that. You'll just get confused. You'll think things which are not good to think.

Student: So what should I think about internality and externality for the time being?

M. Laitman: To the extent that you can, even if you're incorrect, you might… I can't answer you, because you'll think that what I told you is the absolute truth, and I'm afraid that you'll take what I say and attribute it to an incorrect state. Alright?

Question (Petah Tikva Center): (29:01) He says that the first expansion of the Partzuf prior to the screen refinement is called taste, and its direct light and mercy, Rachamim. My question is it talking about the same taste that we learned in the preface before, in the introduction to TES, where he talks about a commandment, and that these tastes, that we have to move from one to another.

M. Laitman: That's unrelated.

Student: It's not, so what taste is he talking about here?

M. Laitman: Taamim, flavors, those are the Reshimot, records, revealed after the first time the Partzuf clarifies.

Student: Thank you.

M. Laitman: More?

Question (Petah Tikva Center): (29:51) He relates here the male to the record of clothing. We learned that clothing is a remembrance of the previous Partzuf. How do you understand this clothing that is male?

M. Laitman: The Reshimot of Hitlapshut, that's the Reshimot that was operational in the previous Partzuf and remained. And now over this Reshimot the next Partzuf can emerge. That’s it.

Student: When we say male, we say that it's also the bestower, or a matter of light, and here there's, is there…

M. Laitman: It has a greater force, yes.

Student: Does it have to do with the impression that it's like something weak, or the clothing is like… It doesn't have kind of an action?

M. Laitman: Sometimes we speak of Hitlapshut with respect to Aviut, coarseness. So we say that Hitlapshut doesn't have enough power.

Student: I understood

Question (Petah Tikva Center): (31:23) We usually learn that there's the light of Hochma and the light of Hassadim. What is the light of Rachamim that he's describing here?

M. Laitman: The light of Rachamim. The light of mercy. Yes, it is. It has the same nature as the light of Hassadim. It's ready to clothe on the light of Hochma, and to be as a vessel for it.

Student: So what's the difference between it and the light of Hassadim?

M. Laitman: We'll see that elsewhere.

Student: This matter of branches, like the branches of AB, is this a Partzuf that AB will beget at some point?

M. Laitman: Yes.

Student: But AB also begets SAG, right?

M. Laitman: Yes.

Student: So, what's the difference, giving birth of different, the next, Partzuf here?

M. Laitman: I don't know, but you have these and those. You can have children with a certain woman, and with a different woman, you make different children.

Student: Who's the woman here?

M. Laitman: Check at home.

Student: I only have one, but I'm asking, what's the difference between these two types of children, let's say?

M. Laitman: It depends on the woman, not on the husband.

Student: What's the difference between AB giving birth to SAG, or later giving birth to branches and Searot?

M. Laitman: It depends who he mates with, and over which discernments.

Question (Petah Tikva Center): (33:13) He writes about couplings on the level of Hochma and the level of Bina, which come from AB, and those are the lights, eventually, that SAG receives.

M. Laitman: Yes.

Student: Now, he writes that they clothe only on Keter of the Guf of SAG. What is that phenomena? Why is there, like, a division from Keter to Tabur, and then only the lower nine?

M. Laitman: Well, it depends on what light can spread through them.

Student: And he can't expand in the lower ones?

M. Laitman: No, there you have a very large will to receive.

Student: So what is this, like, an act of rejection?

M. Laitman: The light spreads according to equivalence of form with the desires in the vessels. So it can spread only through such vessels, Sefirot, in which it does not enter the vessels of reception. And therefore, the lights can spread there in a way which is suitable for them.

Student: So it's like there's new definitions here, like ZON?

M. Laitman: They're the same definitions. But in different places, he may tell you that here, in these vessels of bestowal, it can spread in such manners, such forms. And over there, in the vessels of bestowal, it can spread according to other Sefirot. But it's always the same rule.

Student: So the place of the Tabur is a relative place, according to the ability of the Partzuf?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:37) We see here how the lower one enriches the upper one with the deficiencies it brings up and all the Partzufim of Searot emerge from it. So the question is, the changes that the lower one demands, are they all in what's happening in it or does the upper one raise it to it?

M. Laitman: The lower one rises to the upper one, obligating the upper one to elevate the lack of the lower one to the Rosh of the upper one, there to perform a coupling by striking over them and then to continue.

Student: The lower one experiences all that's happening in the upper one, in the place of the upper one?

M. Laitman: No. It could be that he feels a part of what he receives from the upper one and another part he cannot receive, he cannot envelop it in his vessels.

Student: I just want to say that since we started reading TES, it's having a great influence on me. It's advancing in a way that you can't advance any other way.

M. Laitman: Yes. Don't run too far ahead. It's better to return, to repeat.

Question (Petah Tikva Center): (37:15) He writes that direct light is Rachamim and reflected light is Din, isn't it the other way around?

M. Laitman: No. I don't know where you're taking that.

Student: In order to bestow, I return to Him.

M. Laitman: Be healthy.

Question (Moscow): (37:55) Before the Congress, I asked personally to start studying this, so I feel especially grateful. Now, in this part, Baal HaSulam creates all sorts of parallels between SAG and Atzilut. Now, in order to truly understand what he describes here, one must first, one must understand the entirety of the preface, but as of now, we don't have many people who, well, know the preface, of having studied it in depth, and for most people, it's just words, and I know that when you started studying it, also, how does it awaken you, and how should it awaken the friends for whom what we're studying now is just a mess of letters and words?

M. Laitman: I don't know what to say. It seems to me that the main thing for us is to go over these texts that were written by Baal HaSulam, and as much as possible, not be stuck in pause and all kinds of explanations. The main thing is to feel the general flow of the thought. And then, of course, we will try to, together, observe, implement the understanding we have in building a Partzuf. It's not that difficult.

Student: According to what I heard, you would prepare and study before the lesson, so Rabash developed a special attitude towards you.

M. Laitman: What does it mean that I read before the lesson? I read.

Student: You prepared for the lesson.

M. Laitman: Yes, you could say that that's preparation.

Student: How to prepare for such a lesson. The lesson changed, it became different.

M. Laitman: Another lesson, too, and you will clearly understand what I want to scrutinize each time. In essence, there is nothing new here. There’s nothing new here. What I would advise is that after every lesson or before the next lesson, do a little kind of, I'm not sure, a concept of the, some kind of, I don't know, maybe a diagram or an explanation or a few words, something concrete from the last lesson. What forces are operating upon the Partzuf, and what, under their influence, does it perform, does it do? That's it. And then it will be easier. Things will be easier. As we continue, the text becomes much more mechanical.

Reader: Item four?

Reading: (42:13) Item 4 - twice

Afterward, it elicited the exterior phases to clothe it. First it elicited lights from the general, inner AB, which is the Se’arot of the Keter, surrounding its Rosh from the outside up to the Metzach and up to the Oznayim. Afterward, it elicited the Se’arot of the Zakan (beard) that are extended from the general SAG called Nekudim, from which the general three Mochin in it were made.

Reader: Item four, inner light.

Reading: (43:39) Item 4, Inner Light

The Se’arot of the Keter, surrounding its Rosh from the outside up to the ‎Metzach and up to the Oznayim. It has already been explained that the Se’arot are divided into two phases: Rosh and Guf. Up to the Oznayim, which is Bina, it is considered Rosh, since the place of the coupling was in Nikvey Einayim, which is Hochma of Rosh. For this reason, the lights expanded from there down to the Ozen-Hotem-Peh, to the phase of clothing, called Guf.

You already know that there is a big difference between the Rosh and the Guf. It is written that the Se’arot are extended up to the Oznayim because until there it is considered Rosh, but from the Oznayim downward, it is already considered Guf.

The Se’arot of the Zakan that are extended from the general SAG called Nekudim. You should know that these AHP that emerged from the phase of Rosh to the phase of the Guf are always called “the general SAG.” The reason is, as the ARI writes below, that this entire SAG of AK that we are studying is regarded as all AB, except for the Nekudot in it, which are its bottom half, which is called below YESHSUT, and this alone is considered SAG. It alone emerged through the Nikvey Einayim into the phase of AHP of the Guf, and this YESHSUT is called the “general SAG” in every place, and it is the Rosh of the ten Sefirot of Nekudim.

It has been explained above that the beginning of the coupling in Nikvey Einayim, which brought out the AHP into the state of Guf, was made in the Rosh of SAG itself, but as Se’arot, since the Se’arot of the Rosh up to the Oznayim are regarded as from below upward, which is Rosh. Hence, it is still considered the phase of AB, as no change is apparent in it yet because of the ascent of the lower Hey to the Nikvey Einayim.

However, from the Nikvey Einayim and below, which are the Se’arot of the Dikna, they are already considered the phase of AHP that exited the Rosh and became the phase of Guf. Hence, only the AHP of the Se’arot, called the Se’arot of the Dikna, are regarded as the General SAG, which is the phase of Nekudim. This will be elaborated on below.

It is said, “Afterward, it elicited the Se’arot of the Zakan that are extended from the ‎general SAG called Nekudim.” This means that from the phase of Oznayim downward, the Se’arot of the Zakan were extended in the phase of the general SAG, called Nekudim. However, these Se’arot that are extended from the Nikvey Einayim, meaning from Malchut in Hochma from below upward, are still considered AB; they are not branches of the general SAG. Thus, the Se’arot of the Rosh are branches that are extended from AB, and the Se’arot of the Dikna are branches extended from the general SAG, and remember that.

M. Laitman: (48:33) Questions? Any questions for now? About what was written here? I don't know what you're saying, but ask.

Question (Petah Tikva Center): (48:43) Yes, about what's written here only. I want to make sure we understand correctly what he writes, because you said to make a kind of synopsis regarding which forces operate in the Partzuf. So, this letter explains how from Partzuf AB, the Searot here, here it descends to Partzuf SAG, because up to now he explains to us the Partzuf of SAG, which governs the whole correction. And so these are the forces operating on Partzuf SAG, and he finds something called Searot Dikna, which he calls the General SAG later on. Is that the right way of looking at it?

M. Laitman: Correct.

Student: And then, Partzuf SAG, after eliciting the Searot Dikna, the General SAG, what is that operation in essence?

M. Laitman: It's an action.

Student: What do you mean? What does it mean?

M. Laitman: It emerges lights.

Student: To the lower Partzufim?

M. Laitman: Yes.

Question (Petah Tikva Center): (50:04) When it says that the Rosh is divided into Rosh and Guf, what does it mean?

M. Laitman: Yes, the Rosh is divided into Rosh and Guf. Prior to it, there was one Rosh, one head that operated upon the Guf, upon the body. And now, due to the division in the Guf, then also the Rosh divides, in order to sort the body also into two parts.

Student: And what existed prior, there was a Rosh and a Guf, and now there is a Rosh that divides into a Rosh and Guf. Does the Guf also exist, regardless of the dividing Rosh?

M. Laitman: I don't know. We will see. But this is what's happening for the time being. Okay?

Reader: Paragraph starting with the general three Mochin in it. We're soon to finish item four.

M. Laitman: Yes, so conclude it.

Reader: All right.

Reading: (51:25) Item 4 continuing.

The general three Mochin in it. This means that the first three Sefirot KHB of Nekudim are made of these Se’arot of the Zakan, though not from itself, but from the general in them, grouped in the fourth correction, of the Se’arot of the Zakan, called Shibbolet HaZakan, as it is written elaborately below. This is why he says, “from which the general three Mochin in it were made‎.”

M. Laitman: All right. What else do we have?

Reader: We have selected excerpts from the sources on the subject of Crown The King Over Us.

M. Laitman: Well?

Reader: So, let's continue to the next part of the lesson.

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01 - 07 май 2019Rabash. Das Ziel der Gemeinschaft – 1, 1-1 (1984)

01 - 07 май 2019

Rabash. Das Ziel der Gemeinschaft – 1, 1-1 (1984)

Rabash. Das Ziel der Gemeinschaft – 1, 1-1 (1984)

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

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01 - 07 май 2019
Rabash. Das Ziel der Gemeinschaft – 1, 1-1 (1984)

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten