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

Daily Lesson (Morning) December 11, 2024.

Part 1: Baal HaSulam. Introduction to the Preface to the Wisdom of Kabbalah, Item #14.

Reader: Hello, we are reading from the writings of Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah”. We have reached Item 14.

You can find the study material at Sviva Tova, kabbalagroup.info and on the Arvut system. You can also send us questions there. Anyone who is sitting in the study hall here is requested to stand up, hold the mic close to their mouth, and speak loudly and clearly, if they are asking a question.

Reader: Again, Baal HaSulam, Introduction to the Preface to the Wisdom of Kabbalah, Item 14. 

Reading: (0:42) Item 14 

Thus, we have thoroughly clarified that the worlds, the generation, the changes, and the number of degrees, etc., were said only with respect to the Kelim that give to the souls, and conceal and measure for them, so they can gradually receive from the light of Ein Sof in them. But they do not affect the light of Ein Sof itself in any way, since no covers affect the one who is covered, but only the other, who wishes to feel him and receive from him, as said in the allegory. 

M. Laitman: No questions? So, continue.

Reading: (01:56) Item 15

In general, we should discern these three discernments in the Sefirot and Partzufim wherever they are: Atzmuto [His Self], Kelim, and lights.

In Atzmuto—there is no thought or perception whatsoever. In the Kelim—there are always two opposite discernments: concealment and disclosure. This is so because in the beginning, the Kli covers Atzmuto in a way that these ten Kelim in the ten Sefirot are ten degrees of concealment.

But once the souls receive these Kelim under all the conditions in them, these concealments become disclosures for the attainments of the souls. Thus, the Kelim contain two opposite discernments, which are one, for the measure of disclosure in the Kli is precisely the measure of concealment in the Kli. The thicker the Kli, meaning the more it conceals Atzmuto, it reveals a higher degree. Thus, these two opposites are one.

And the lights in the Sefirot refer to that measure of degree suitable for appearing for the attainment of the souls. Since everything extends from Atzmuto, and yet, there is no attainment in Him, but only in the qualities of the Kelim, there are necessarily ten lights in these ten Kelim, meaning degrees of revelation to those receiving in the qualities of those Kelim.

Thus, His light and His essence are indistinguishable, except that in His essence, there is no attainment or perception whatsoever, except for what comes to us from Him through clothing in the Kelim of the ten Sefirot. And in that respect, we refer to anything that we attain by the name, “lights.” 

Question (Petah Tikva Center): (05:12) What is the quality of concealment in the Kli? 

M. Laitman: The extent to which the Kli is found not in the same level, then it conceals the light.

Student: He also writes that the thicker the Kli, the more worthy it is of receiving the light.

M. Laitman: Yes. 

Question (Petah Tikva Center): (06:02) What are the different actions of the Kli? What are its actions?

M. Laitman: The Kli works in a way that it holds the light in it. The light that departs is from the external action over the Kli that works; and the Kli begins to chase the light that left it. And so, the action—that the Kli wants to attain the light—actually builds their new connection. Where, ultimately, the light is clothed inside the Kli and they exist together.

Student: When the Kli conceals the light, is it a state where it's this imbalance between them where they have this movement all the time? 

M. Laitman: Yes, of course. 

Student: What's the difference between the act of concealment and the Kli attaining?

M. Laitman: The action of concealment comes from having no equivalence between the light and the Kli. Rather, the light is seemingly more than the Kli. And then the light exits the Kli and after some actions of balancing between them, the light is dressed in the Kli exactly to the proportion of the Kli.

Student: Does the Kli change its form of action from the act to the return to attainment?

M. Laitman: No.

Student: Why does the light enter the Kli? Why can it?

M. Laitman: Because the Kli adapts itself to the light.

Student: Through what?

M. Laitman: Through using various desires.

Student: What does it mean that the Kli uses different desires? The Kli is a desire in and of itself, so what does it mean it uses different desires? 

M. Laitman: There are desires in the Kli and these desires start from zero to infinity. So, by the lights and the vessels meeting, the Kli begins to feel what desire it can have opposite the light so that there is some connection between them, some equivalence. 

Student: From the beginning, this desire that the light can dress in, does it exist in the Kli?

M. Laitman: No, that's unknown for the Kli. It's only after they have, for the first time, a meeting, a Zivug de Hakaa, a coupling of striking.

Question (Petah Tikva Center): (09:55) What expression does Atzmuto have in the ten Sefirot? 

M. Laitman: Atzmuto in the ten Sefirot appears in part according to the equivalence form between the ten Sefirot in the desire and the ten Sefirot in the light. 

Student: What's the summary or conclusion of the ten Sefirot? Is this Keter?

M. Laitman: Why? 

Student: Because the Kli equalizes in form. Let's say it has ten processes until it reaches the Keter, so the Keter is, so the Atzmuto is passed through the Keter.

M. Laitman: The Kli, to begin with, does not feel the light doing this single action with it. Essentially, it needs to first discover some action by which they have equivalence, quality. And the light works in the Kli without any change, always towards one state when they will have equivalence of form. We call this in Kabbalah, that just as the light bestows, now the vessel bestows and there is such a reciprocity between them. That's it.

Student: He just writes that, on one hand, Atzmuto has no thought or perception of itself whatsoever. On the other hand, he says that there are three discernments and one of them is Atzmuto. It's unclear. Do we attain something of Atzmuto or do we not?

M. Laitman: No, we don't attain anything about His essence for now.

Student: What does it mean that a higher Kli, because the Aviut is in the receivers that get the revelation, the Kli that raises the light? 

M. Laitman: The Kli that hides the light is the coarseness that exists in the will to receive and that will to receive exists outside the action of connection of lights and vessels. 

Student: Yes, but whoever reveals the light of the souls – I understand that the Aviut is in the souls, it’s not in the Kelim – where through them the light is passed. 

M. Laitman: Yes.

Student: Why does he write that Aviut is in the Kelim that pass the light? What Aviut is in the Kelim that pass the light to the souls? The Aviut is in the souls?

M. Laitman: There is coarseness in the souls, yes.

Student: He writes that the Kelim that hide the light from the souls have Aviut, have coarseness.

M. Laitman: Yes. 

Student: I don't understand that, what coarseness can there be, Aviut? Let's say in the ten Sefirot of direct light, is there Aviut? Is there coarseness?

M. Laitman: No.

Student: It's just the ten Sefirot of the reflected light, that's where the coarseness is?

M. Laitman: Yes.

Student: I didn't really understand what he writes.

M. Laitman: You read this whole part. 

Reading: (14:40) Item 15, it says that once these souls receive these Kelim, under all the conditions in them, these concealments become disclosures for the attainments of the souls. Thus, the Kelim contain two opposite discernments, which are one, for the measure of disclosure in the Kli is precisely the measure of concealment in the Kli. The thicker the Kli, meaning the more it conceals itself, it reveals a greater degree.

M. Laitman: Read on. He discovers a greater degree. 

Student: Thus, these two opposites are one? 

M. Laitman: Yes.

Student: The lights in the Sefirot refer to that measure of degree suitable for the attainment of the souls. 

M. Laitman: Yes.

Student: It turns out that the Kelim that pass the light have coarseness. So, it's unclear to me, why do they have coarseness? In the souls, there is coarseness. I understand that. 

M. Laitman: There is coarseness in the vessels and the lights that dress in the vessels have to be fitting for the vessels. That's it.

Question (Petah Tikva Center): (16:27) These Kelim and lights are actions that the created being does?

M. Laitman: Yes.

Student: In that, there can be a construction of the heart, as we read in the preparation?

M. Laitman: Yes, he builds a new level by that. 

Student: The levels of the Sefirot, that's how we can measure the levels? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (17:03) What is the meaning that the light departs from the Kli? You said that it creates a new connection. What does it mean that the light departs from the Kli?

M. Laitman: The light can be in the Kli where they have equivalence, balance. If there is no balance, then the light departs the Kli. 

Student: How could it be that in the departure of the light it causes a new connection? How does it become expressed that the light departs from the Kli? 

M. Laitman: The light that was in the Kli comes out of the Kli and the Kli remains empty. It also has deficiencies from the presence of the light that left. The Partzuf meaning the lights, the vessels, the screens, they now move to the next action. The next action is how to make it so that the lights won't escape the vessels. Then, it turns out that it's a new state, that the lights existed with the vessels, inside the vessels. Now, we have lights that are outside the vessels.

Student: Is that what causes the yearning to come closer and closer to the Creator? That's the process that makes us come closer and closer to the Creator? 

M. Laitman: Yes, of course.

Student: He writes here that the covers don't act on the disclosure, just on those who want to? What is that process where I cover myself and I bestow to someone who wants to receive from me? How does that become expressed in the connection between us? 

M. Laitman: Because you hide yourself from someone that's outside of you. 

Student: How does that strengthen the connection between us, if I conceal myself or cover myself toward the friends? How does it strengthen the connection? 

M. Laitman: It doesn't strengthen; to strengthen the connection will be the next action. That despite having no equivalence between them, then he acquires for himself a new screen.

Student: Is that what brings the deficiency to one another? It increases the deficiency and brings us to a prayer to the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (20:13) Does the Kli relate to the souls and not to the bodies?

M. Laitman: Basically, yes. 

Student: Is there any case a degree of the Kli of the bodies? Or is there no such thing?

M. Laitman: No, generally he doesn't really speak of the bodies.

Student: Do we not build the soul as a Kli before these souls receive the vessels, the Kelim?

M. Laitman: That's not possible we only receive an explanation here. And then according to the explanation, we have to see, are we are in that state or not. 

Student: What is our Kli? They say that we receive ten Kelim, if we fulfill all the conditions that they need. What does it mean that we fulfill all the conditions that they need? 

M. Laitman: What they want because in every Kli you have a will to receive and also a will to bestow, to give. Then, we stabilize according to our decision, how much we receive, what for and, with that we start on the path. 

Student: What determines the coarseness of the Kli?

M. Laitman: The coarseness of the Kli is determined, to begin with, in a way that that's how the will to receive is revealed, inside the Partzuf. And then the coarseness of the Kli is revealed to the extent that the Kli is able to hold itself, sustain itself, with respect to the upper light. We will have to go through this many times. 

Question (Petah Tikva Center): (23:12) When the light enters the Kli and then it exits, it creates a new yearning time and again. What causes the Kli in the next state to be in equivalence with the light. In that we yearn for it again, is clear but it's unclear that it awakens in it this equivalence of form with the light?

M. Laitman: I didn’t understand.

Student: You said that the Kli becomes empty and that leaves it some discernments+ and then it constructs itself anew again in order to receive again, as it yearns again. What constructs in it this equivalence with the light? How does it awaken this towards equivalence of form with the light?

M. Laitman: It's that the Kli that feels how much the will to receive in it is not good and is creating an imbalance between the vessel and the light, and then the vessel moves to a different state, where it doesn't want to use the will to receive that makes such a separation between them.

Student: But it is born from that in which the light departs from it, that desire for balance?

M. Laitman: Well, yes, before that, it doesn't matter.

Student: So, when does this desire to equalize with it, to resemble it, come from? 

M. Laitman: The desire to resemble the light is born in the Kli once it's receiving the degree, examines the degree, weighs the degree. Expels the light that essentially separates between them and when the light is outside the Kli and it comes as a result of the Kli. It becomes reflected light, then the vessel decides how much of this light can I receive in order to bestow. 

Student: It has this form which is independent.

M. Laitman: Yes.

Question (Petah Tikva Center): (26:00) He writes about three discernments here: One is the Atzmuto, the lights, and the Kelim. These definitions are only on half of the Kelim because you cannot define in another way. He writes that in the Kelim there are always two discernments, one after another. So, why do we need this discernment of Atzmuto, if it's defined as something that cannot be defined? There is a Kli and there is something that it feels, which is the light, in its attitude towards. 

M. Laitman: No, we always play with His essence, except we can't get closer to Him. We can't measure Him, we can't adhere to Him. We always revolve around it. Ultimately, all our actions are revolving around His essence. 

Student: So, through the negative, we can say that it's not this and not this.

M. Laitman: No, there are things that we accept as part of the actions of the Creator, who relates to us, directly.

Student: I don't want to materialize it but let's say, in the Ten, we have a system of relations between us. So, there are always changes in this system. 

M. Laitman: Yes.

Student: You could say that there is a certain attitude. There is a light and a vessel here. There is something existing here but what is this Atzmuto? How could you say that there is Atzmuto, that there is this additional thing? 

M. Laitman: No, we don't discover that; on the contrary, there is a prohibition of revealing that.

Student: I heard earlier that we go around Him and it's something important that we need to discern in the discernments. What is this Atzmuto?

M. Laitman: Atzmuto is that which sustains us, influences us, fulfills us. Advances us towards the goal which then, ultimately, becomes Him and His name is one.

Student: What can we say about the light? What's the difference between that in which we talk about the light, that it progresses us, the surrounding light acts on us? We work in relation to the light, the Kli in relation to the light, as opposed to what we can say about Atzmuto, His essence?

M. Laitman: Certainly, from the Creator, light always works on us. Inner light, external, surrounding lights, of all kinds. Now, in order for us to reveal contact with the Creator as deep as possible. And use all these lights that work on us, and by them, we wish to get closer to him.

Student: Let's say that that's clear – the relationship between the created being and the Creator. 

M. Laitman: Yes.

Student: But there's something here called Atzmuto, His essence.

M. Laitman: Yes. 

Student: Where is that in this system? 

M. Laitman: His essence, you mean the light itself?

Student: That's my question because it says that there are three discernments here. It says that we need to differentiate between, we should discern between these three discernments in the Sefirot and Partzufim, wherever they are: Atzmuto, his essence or His self, Kilim and light. In Atzmuto, there is no thought or perception whatsoever, in the Kilim there are always two opposite discernments.

M. Laitman: Yes.

Student: So, if there is no discernment, so why should we define it, why should we put it into the system of our relations? 

M. Laitman: We want to have connection with the upper force. This upper force is defined by us as the Creator. And we wish to be in connection with Him, and not let go of the connection with Him and always be as close as possible to Him. 

Student: And then from it we feel lights and Kelim that He gives us?

M. Laitman: We want to have connection with Him, period. 

Student: Yes. 

M. Laitman: Now, what can we ask, demand, do? So, it's clear to us that what we want is to ask, to ask for the vessels, to ask for the lights, and the relationships.

Student: So that from Him is Atzmuto, His essence, that attitude to Him, that's Atzmuto?

M. Laitman: The general attitude to Him is His essence, yes. 

Student: And this Atzmuto, it's out of the Kelim and the lights. Is there this new attitude time and again? 

M. Laitman: Yes. The Creator appears each time in a new way. 

Student: Meaning, in every new system of relations there is the light and the vessels, which is clearer? That, that's what's attained between us but it's not attained that it is His essence.

M. Laitman: His essence is not attained. 

Student: So, it's the saying that each time there is a new Creator. 

M. Laitman: Yes.

Student: That's the generality of the system, the vessels, the lights, and Atzmuto, it's all that being anew each time? 

M. Laitman: That all depends on, through what vessels we feel the Creator. 

Student: The vessels are new each time, they're anew. 

M. Laitman: So, that's called a new Creator.

Student: So, a new Creator is new lights or a whole new system?

M. Laitman: Lights and vessels because it's impossible that the lights will change without the vessels. 

Student: His essence is also new in that new state?

M. Laitman: Yes.

Question (Petah Tikva Center):  (33:29) In the world there are vessels, and in the souls there are also vessels? Or it's the same vessel that we cannot discuss as a vessel of the world without the connection to the soul?

M. Laitman: In the worlds there are vessels, in the souls there are vessels. What are you asking about?

Student: It's because he starts the introduction from that in which everything is in the person. So, seemingly, everything is in the soul and without the attainment of the soul. So, seemingly, there is nothing. On the other hand, he says that, now we read that, item 15, that the matter of worlds and all these degrees is all in the discernment of vessels, that bestow to the souls, so that they can attain from Ein Sof. The vessels are in the worlds, and we who advance increase the vessels in the souls through that in which we acquire vessels in the worlds. How does that work or is that incorrect? What's the connection between the vessels, souls, and worlds? 

M. Laitman: The vessels of the souls are our vessels. They exist in us and that's the vessels inside the created beings. And there are vessels inside the Creator, meaning, in what He conveys to us through the lights. From there too, come to us measures, attributes, portions, like portions of light that are clothed in the vessels.

Student: We also learn that nothing disappears, in the beginning. Worlds were created and afterwards the souls that were broken, and then this process we undergo, we need to go through those degrees. Now, when we attain these degrees, which seemingly they are Masachim, screens because spiritual Kli is the desire with the Masach, and we, like those Masachim, those screens. Do we need something new or do we repeat the things that already exist, seemingly? 

M. Laitman: We don't build anything new, anything new. Even though we call it “new”, and we say a new Partzuf, Masach, reflected light, something that didn't happen before, and additional Partzufim. All of that is just how we speak. 

Student: So, we just return on the same states? 

M. Laitman: You can't say it's completely the same but.

Student: Is there an addition in something? 

M. Laitman: Addition, yes, there's addition in that we complete the upper vessels with our desire.

Student: Adam HaRishon was created in that he was in Bina and he tried joining coarser vessels, and he broke.

M. Laitman: Yes. 

Student: Those vessels that shattered, are they corrected somewhat in something? We say that there are sparks. 

M. Laitman: Well, it doesn't belong to us but let's say we will get there, and we'll correct.

Student: The goal is to correct that addition? 

M. Laitman: Yes. 

Question (Petah Tikva Center):  (37:58) If I can try to put things in order, There's only one will to receive that was created, right? Just one will to receive, when we say “desires”, “vessels”, and “souls”, and all that, it's all pieces of the same desire. When we talk about the worlds, are they the higher layers of that desire? Let's say AK, then Atzilut, then all of BYA they are aspects of the desire.

M. Laitman: Yes. 

Student: And the souls are also aspects of the desire.

M. Laitman: Yes.

Student: But they are lower parts.

M. Laitman: Higher parts. 

Student: The souls?

M. Laitman: Yes.

Student: What makes them higher, the greater Aviut?

M. Laitman: Yes.

Student: But when they're not corrected, they're at the bottom of the ladder.

M. Laitman: Yes.

Student: So, those lower parts, uncorrected lower parts, by them refining, they take on qualities of higher parts but, ultimately, we're just talking about different components of the will to receive. 

M. Laitman: Yes. 

Student: So, there was a matter of vessels and souls before as if it's two separate things, it's not two separate things, it's the same. Meaning, there's a soul which is a desire in a correction process. And it has all kinds of components, that kind of desire. Corrected parts, uncorrected parts, that's the vessels. They just acquire higher qualities?

M. Laitman: Yes, that is all.

Question (Petah Tikva Center): (39:40) He talks about two discernments in the vessels: The force of concealment and the force of revelation. What is this, can you speak it in a language we better understand? What is the force of concealment and force of revelation in the vessel? 

M. Laitman: The force of revelation in the vessel is that the vessel can work with the screen and the coarseness and receive in order to bestow, and to bestow from that to others. Those are actions of the corrected vessel. Actions of the corrupted vessel are that in which it would want to carry out the actions of the corrected vessel – but, like with a car that has a broken part – that action does not happen, does not come about. Thus, it is called that it cannot complete its plan. And that is the state of a corrupted vessel. 

Student: So, we can say the force of revelation in the vessel depends on the Masach, the screen that it has?

M. Laitman: Yes.

Student: This screen in the vessel, is it part of the Kli or part of the light? 

M. Laitman: It's from the two of them. 

Student: How can the screen resist the light without tasting the light, feeling the light, receiving the light? What does it mean because ultimately, everything has to start from the restriction? That the Kli says, I don't want to receive in the same way I received before, in order to receive. Then, what's born is something called Masach, screen, and this thing called screen tastes the light. It has to taste the light, it has to engage with the light. So, how is there a part of the light, a part of the vessel that's tasting the light, that's not receiving it? What is it doing with the light? 

M. Laitman: The screen is the will to receive, that has a decision within itself not to receive, not to receive in order to bestow.

Student: In order to receive. 

M. Laitman: That it does not receive anymore, that is all. 

Student: We talked about the screen. 

M. Laitman: Yes, that screen that is now in the vessel, it uses it according to the calculation of the vessel. It brings about reflected light, dresses on the upper one, what it dresses, brings to itself, draws to itself, and it receives that in order to bestow.

Student: This process where the screen decides or manages to raise the reflected light, so it tastes the light. How can it create a reflected light without feeling the light, tasting the light? So how is, what's the difference between the Masach feeling the light and the vessel actually becoming fulfilled?

M. Laitman: I have a vessel, a will to receive, and a screen, and now I do this measurement. I receive in my screen, certainly, that is with a restriction and striking and coupling with striking. And then I receive my vessels; that is one thing, yes. And from that I have inner light. Now, what light? Now you say that how can I make an act from that to someone? 

Student: How can I even make a screen if I restrict the light and I don't want to receive it? What discernments does the screen have about the light, if it doesn't receive the light?

M. Laitman: If the screen does not want to receive the light, so it remains as not in action. 

Student: So, then it has to take the light, it receives the light and then what does it do with it? Why is this not called fulfillment? I'm trying to differentiate between the vessel receiving in order to receive, which we say is forbidden because the light will escape, depart. And the screen does something with the light, I just can't understand what it is. 

M. Laitman: The screen receives the light in order to bestow. It incorporates in this connection of the screen with the light. And it is in that point of connection between them.

Student: I understand there is a point of connection. I can't understand what is the point of connection between light and vessel, if it's not in order to receive, that's what I can't understand. How to build some new connection here between the light and the Kli?

M. Laitman: Before the new connection, before the vessel decides that it's making a new connection. Is there, here, a place for the feeling of the others in the screen of the vessel? There is?

Student: Yes, it's very thin but that is there. 

M. Laitman: So, it reaches a state where it rejects the light meaning, that I did not receive you or accept you without any calculation. But after I rejected you, and certainly me, myself, I'm not hurt or harmed by that. So, then I accept you in order to bestow, I receive you in order to bestow. That is all, that is the act of the vessel with the screen, with the Reshimo, the record, that receives in such a way.

Student: In the connection between the light and the Kli, what is the reflected light? What is reflected light?

M. Laitman: The reflected light is usually the light that the vessel reflects, returns to the light, or to the Creator, and that the vessel cannot use it in order to bestow. Let’s speak about that later.

Question (Petah Tikva Center): (48:04) I want to continue the friend: If we explain that everything is a vessel, one great vessel and that’s the souls, and Partzufim, it’s all various vessels. So, if we advance from below upwards, we don't attain lights, we actually attain just more developed vessels, higher vessels. Every time we attain just higher vessels. Is that a correct approach? 

M. Laitman: We'll see later.

Student: So, it turns out from here there's only a vessel and His essence?

M. Laitman: It's not correct.

Question (Petah Tikva Center): (48:46) How many vessels are there? 

M. Laitman: Vessels? Depends how you count them. 

Student: What do you mean?

M. Laitman: It means what do you count in them? The will to receive?

Student: Yes.

M. Laitman: In the will to receive, you have ten vessels.

Student: Okay, ten vessels that can also be looked at as ten more in them, and ten more in them. And in every vessel there's ten more, until? 

M. Laitman: Infinitely. 

Student: In the state that the light raises the Kli, is it from zero to one? Or it could be in various levels? 

M. Laitman: The light that fills the vessel, toward the vessel, it can be either as zero or one.

Student: And when you feel, when we talk about the screen over the vessel. So, when we teach it, we say that according to the coarseness of the screen, it can receive, let's say, 20% light, 10% light. So, it doesn't sound like it's one or zero. It sounds like it's a certain portion that the vessel can take.

M. Laitman: A partial one, a partial one, yes. 

Student: If we go to the general understanding that there is a will to receive that's always in a process of equivalence of form with the light. According to what does the light fill, let's say, the vessel of Hod in the world of Beria or the vessel of Hod in the world of Yetzira? What now determines the fulfillment going this way or that way? 

M. Laitman: You scrutinize the vessel and you elevate it, you want to organize it. You want to fill the vessel with the screen – the general one of the worlds –  the individual screen of the vessel. And then you fill the vessel in the world of, let's say, Yetzira.

Student: When there is an emptying of the departure of the light from the vessel? In the next time there is a connection between the light and the Kli, it will necessarily be fulfilled more? It's basically progress?

M. Laitman: Yes, that is progress.

Question (Petah Tikva Center): (52:00) He writes at the end of 15 that ten lights clothe in ten vessels and in a way, that there is no way to separate between the lights, the ten vessels, and the light and His essence. What does it mean that we can't differentiate between His light and His essence? 

M. Laitman: It means that in the reflected light, the Partzuf wants to receive a response from the dressing of the light in the vessels in this complete way, in this whole way.

Student: And when is there a difference between His light and His essence?

M. Laitman: When is there a difference? It's when there is a difference between the vessels, how aware they are, what they aim to do?

Student: How is it possible to, even, talk about a difference when we have no attainment of His essence? What is he trying to say there? We are not even talking about His essence.

M. Laitman: It doesn't matter, it's to benefit his created beings.

Student: So, both the light and His essence is actually the same for him?

M. Laitman: Yes. 

Student: It's always the same?

M. Laitman: Yes.

Question (Petah Tikva Center): (53:37) He writes in 14 that the vessels are like the mediators of the upper light.

M. Laitman: Yes.

Student: We used to say that every smallest movement of the lowest deficiency affects all the worlds. Is that what it means?

M. Laitman: Yes. 

Student: Now, this Kli, the relationship between the vessel and the soul, is there a relationship of lower and upper? 

M. Laitman: It's not worth speaking that way. It's incorrect.

Student: So, what is a soul? 

M. Laitman:  The soul is the vessel that receives the light from above. And when it receives it, it receives it in its entire ten Sefirot. And it can, in those ten Sefirot, bestow to the lower one. 

Student: To the one who started the action? 

M. Laitman: You could put it that way, yes. We always want to see how it plays out in this, in a circular way but it's not clear. It's not simple.

Question (Petah Tikva Center): (55:13) I want to understand the relationship between the souls and the vessels. The example I have in this world, I know what's a vessel, I can clean it, I can use it correctly.

M. Laitman: What do you call a vessel? 

Student: That's exactly what I'm trying to find out. What are vessels? What's the right attitude? 

M. Laitman: Vessels are desires to receive that can come closer to bestow upon the Creator.

Student: What are souls working with vessels? What's first and what's second if it's all a will to receive, as it was said? 

M. Laitman:  A will to receive, which is to work with the Creator, means to reach a state where it can be in order to bestow. And then, the extent of it in order to bestow, that it will discover within itself, it can bestow upon the Creator.

Student: So, what's the soul at this point, if it's all still one desire, what is that part called “soul”? And then, the part that as it needs to undergo some correction and they connect together.

M. Laitman: You have the light of Ein Sof; in the light of Ein Sof, you have a desire. The Creator wants that desire to serve the upper light. Therefore, the desire to receive co.es down to the upper light. 

Question (Petah Tikva Center): (58:24) If you could maybe try to continue anyway, there's light of Ein Sof, in it, there's a desire which then comes out of it, and then begins to return to it. So, I understand, there's light of Ein Sof, and then there's vessels. When the vessels come back to it, what begins to happen? What starts happening when the vessel comes back to the light of Ein Sof? 

M. Laitman: When the light comes out of the vessel and then returns to the light of Ein Sof? 

Student: Yes, the coming back, the return from the desire back to the light. I'll ask something else that's in front of me. Is the soul part of the vessel or part of the light? 

M. Laitman: From the vessel.

Student: The vessel. So, what does it mean when he writes here, the vessels bestow to the souls?

M. Laitman: Higher vessels bestow to the souls that are in a lower state. 

Student: What's the difference between a vessel and a soul?

M. Laitman: A soul is also a vessel that is ready to receive the Nefesh, Ruach, Neshama.

Student: How does the screen have to do with this in the relationship between the vessels and the souls?

M. Laitman: The souls are also vessels.

Student: Well, the terms are confusing.

M. Laitman: I see that it's very confused, yes.

Question (Petah Tikva Center): (01:01:00) There are vessels in the souls that bestow to the souls, so that the souls and the vessels will be corrected. That's basically what's written, yes?

M. Laitman: Yes, you can say that. 

Student: So, the vessels inside the souls, it's a part of the desire that is coarser, that requires correction? Which has an additional coarseness that needs to be corrected? And then if there's a screen in equivalence of form with those vessels in these worlds, then the light? The question is this: let's say, when a corrected soul achieves a certain degree in a certain world, it creates equivalence of form with the vessels of that world. The light is received in both the soul and the worlds? Or the light was already in the worlds, it just didn't appear to the soul. And when the soul achieves that state, it receives the light already deposited in the worlds.

M. Laitman: Yes.

Student: So, in the worlds there's always lights, vessels, everything's arranged, everything's corrected. We're basically talking about Atzilut or BYA as well? 

M. Laitman: In every place. 

Student: Everywhere, so all the correction is about the souls, the equivalence of form by the acquired screen. 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:02:37) He writes here in 15, the matter of the lights in the Sefirot. They have the level that is worthy for the revelation of the attainment of the souls. What does the light of the Sefirot depend on?

M. Laitman: On coarseness.

Student: Can we say it is the deficiency, the measure of deficiency of the person

M. Laitman: Yes. 

Student: And the revelation of the souls, I wanted to ask m, how to depict the Ten attaining a single soul?

M. Laitman: The Ten connects as one man with one heart, so that's like Ten Sefirot connecting in one Malchut.

Question (Petah Tikva Center): (01:03:44) There are vessels in the souls and vessels in the worlds. The vessels in the souls, is it a vessel of a specific soul? Or a more collective soul, the vessels of the worlds. Now, the vessels are desires, so, in the worlds, there are desires of whom? Vessels of whom?

M. Laitman: There are no vessels of “whom”? Whoever connects to them, that's their vessels. 

Student: So, they're essentially asleep, dormant, without the souls? 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:04:37) Where does the relation to the Giver sit, here?

M. Laitman: The relation to the Giver is in every place. We speak only about the desire to bestow.

Student: So, let's say there's the light, which is the abundance.

M. Laitman: Yes.

Student: And there's His essence, so the Giver, we can say that's His essence, is He the Giver?

M. Laitman: You can say so, yes.

Student: If we want to develop this relation, then where do we need to go? When we say, we want to establish one intention in the Ten, to bring Him contentment, what are we aimed at?

M. Laitman: So, you first need to connect between yourselves two points: All the Ketarim are connected as one, and all the Malchuyot, the Malchuts, are connected as one. And then the general Malchut and the general Keter act toward the same goal.

Student: The General Keter is the Giver?

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:06:22) You said before that the soul is actually a vessel that can receive Nefesh, Ruach, Neshama. Every Kli can become a soul? 

M. Laitman: If it has enough coarseness for its degree, yes.

Student: What quality of the vessel that achieved the quality of the soul? What differentiates it from a different vessel? What is this added value, quality of the soul over the Kli?

M. Laitman: This question does not exist.

Student: What's the difference in the Kli, when it's at the degree of the soul and a Kli that is not on the degree of the soul? 

M. Laitman: That a vessel at the degree of the soul can reach a structure, that is at the degree of the soul and incorporate there. 

Student: He also speaks about the souls and describes them in the worlds. What's the difference, can a soul be in several worlds? Or in every place there is a vessel at the level of a soul in various? 

M. Laitman: It can. 

Student: It can move, so, it has some dynamic nature?

M. Laitman: There is a part here, a part there, and a part over there. 

Student: So, there is a connection with vessels of this world and that world, and that's the soul?

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:08:13) He says that the magnitude of the soul is the magnitude of revelation. Is it correct to say that the revelation is in reflected light? 

M. Laitman: Yes. 

Student: Now, when we talk about a vessel, it's always a vessel with a screen, right? It's not just a plain desire?

M. Laitman: Yes. 

Student: There’re two kinds of vessels that we're talking about, so: There's our vessel and there's the vessel of the lights. I mean, we all have this depiction of the cup that the light goes in and goes out. But the vessels of the worlds, they work more like filters of sorts, right? Why are they called vessels, essentially?

M. Laitman: How would you call them? 

Student: I'm asking because the vessel of the created being, we have this picture of the cup. I'm trying to understand the vessel of the worlds.

M. Laitman: The vessels of the worlds and the vessels of the Partzufim, and the vessels of souls, and the vessels of it doesn't matter what. It's the will to receive that has a restriction upon it to use in order to bestow alone. And the degree of the screen, which lets it reach in order to bestow; and thus, it sees what degree it can be suitable for to and it sanctifies itself.

Student: What's confusing, at least to me, is a vessel is a desire with a screen. This desire belongs to, say, someone; I have my desire that I can understand. Sometimes, we talk about a desire of the Ten, it's less clear but let's say it's a collection of desires. When we talk about the vessel of the world, it's unclear who, whom does this desire belong to?

M. Laitman: Okay, that lack of position, precision, is what we need to deal with. 

Student: When we talk about this image of the Kli that receives and measures and decides how much it can receive. That's receiving in order to bestow, right?

M. Laitman: Yes.

Student: In the recent days, we talk a lot about bestowing in order to bestow. What is that, is that a vessel that made a restriction, checked and saw that it can't receive anything? Or is it something else? 

M. Laitman: It's a vessel that performed the restriction, it is in Kedusha. In order to receive it had no action but it is all bestowal in order to bestow.

Student: So, the influence here is only bestowal, here, is only the intention it would like to bestow? 

M. Laitman: It would like to bestow.

Student: And that's its bestowal basically, that it would like to bestow? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:11:40) We say that as the Kli is coarser, it discovers a greater degree.

M. Laitman: Yes. 

Student: I wanted to ask, the fulfillment of the desire, I understand that it's a correction, that the correction is the fulfillment. Is there an additional fulfillment, another form of fulfillment?

M. Laitman: No. 

Student: So, it's just it's being clothed with the right intention to serve the Creator. To bring Him contentment to receive in order to bestow, there's nothing other than that?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:12:25) There are some actions about working and practicing in the Ten, I'll summarize it to one question. What makes our connection a spiritual vessel? 

M. Laitman: Are we doing this connection some act of connection together? 

Student: Our desire to make an action together?

M. Laitman: Yes. 

Student: When we mention terms like “one soul” or we enter the lesson being “as one man in one heart”. Is that our intention to act? Is it this direction?

M. Laitman: It's our intention for an action that we might reach.

Student: That's basically our action to make it from desire to action which you just mentioned? 

M. Laitman: Yes.

Student: Basically, the questions are revolving around that, yes. 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:13:30) I wanted to ask to understand this part: the soul is when we talk in, about the vessel of Bina in AK. The vessel of Bina draws the light of Neshama, is that correct? Now, the next time we talk about the souls or the souls of the righteous it's BYA. So, what is he talking about here with regards to the vessel of the soul, what does he mean?

M. Laitman: When you have a Partzuf, all you have is a will to bestow on the degree of the soul, Neshama. And it wants to take care of a different Partzuf, which in this desire there's a first desire that connects to the second Partzuf – really connects to it as one body – raises it to the degree of its correction. And then that same desire that was raised, can see what it can attain, what it can understand. Then it agrees to everything that there is before it, that's it.

Question (Petah Tikva Center): (01:15:38) If the coarseness, in the beginning it's defined that some souls have small, lower coarseness. That's only the degree of Nefesh, so if a person is not in the degree of Nefesh, he has nothing he can do?

M. Laitman: I can't depict that to myself? Again? 

Student: If the coarseness is defined in the beginning, there are souls with small Aviut, what light could be only light of Nefesh. So, without the correction of that, there's nothing to be done?

M. Laitman: Right, that is right! That, if it's only on the degree of Nefesh, if its vessel opens for now. So still, there's not really anything to really implement. 

Student: How can a person have more vessels? 

M. Laitman: Work with more vessels? For this, he needs to bring himself to actions that will give him more coarseness. And then, on the degree he'll be on, he'll get more coarseness and more of a screen. And he'll already have a spiritual degree, then he can take off his vessels that he had. And in this way advance. 

Student: Coarseness is defined in the beginning. 

M. Laitman: So, I don't understand what you want?

Student: You said, that the coarseness of the Kli is defined in the beginning. But there's a possibility to grow it? 

M. Laitman: There are cases we can change it, yes. 

Question (Petah Tikva Center): (01:18:46) The reflected light is a light that cannot receive in order to bestow – that's what you said. The question is, is that where the prayer needs to be? And the exertion and the restriction, and the screen, is that where it needs to be?

M. Laitman: Reflected light that?

Student: You said that it's a light that cannot receive in order to bestow. So, my question is whether our prayer needs to be towards asking for it to be in order to bestow, and the exertion will be in the restriction and the screen? 

M. Laitman: Ask for it, yes.

Question (Petah Tikva Center): (01:20:22) The final discernment is to receive in order to bestow? We're learning the Introduction to the Preface to the Wisdom of Kabbalah. As far as the study, incorporation, the Tens, the writings, what is to receive, correctly? 

M. Laitman: To receive correctly, is that you can receive in order to bestow. That you get such means that help you ascend on the degrees of bestowal.

Student: What do those conditions depend upon? 

M. Laitman: Depends what you have in your hands. How you learned with those vessels, how you can reach them.

Student: Does this depend, is this from above?

M. Laitman: Everything is from above. Everything is from above except for my personal work. That, I can respond to it from below. 

Question (Petah Tikva Center): (01:21:54) Maybe we will move to the next part. We have the excerpts about bestowal in order to bestow?

M. Laitman: Okay, where's that?

Reader: We're in excerpt No. 2 from the selection of excerpts on the topic To Bestow in Order to Bestow.

Song: (01:22:14)