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

Daily Lesson (Morning) June 6, 2024.

Part 2: Baal HaSulam. Preface to the Sulam Commentary, Item 24.

Reader: We're reading in the writings of Baal HaSulam, the “Preface to the Sulam Commentary,” we're in item 24. You can find the study material on Sviva Tova, the website svivatova, kabbalahgroup.info., and also in the Arvut system. Everyone who's asking a question here in the hall, just stand up, mic close to the mouth, say your question clearly, concisely.

Reader: (00:37) Preface to the Sulam Commentary, Item 24, section: The Correction of Lines. 

In the first three Partzufim of AK, called Galgalta, AB, SAG of AK, the Sefirot were in a single line, one below the other. But in the world of Nekudim, clothing from Tabur of AK downward, there was a correction of lines in their GAR, but not in the seven lower Sefirot. In the world of Atzilut, there was a correction of lines in the seven lower Sefirot, as well.

Item 25, Two Discernments in the Correction of Lines.

The reason for it is that the correction of lines performed in the ten Sefirot extends from Malchut’s ascent to Bina, which became Nukva [female] to Hochma. As a result, two sides were made in the ten Sefirot, since the Malchut that was mingled into each Sefira became the left side of the Sefira, and the actual Sefira is considered the right line in the Sefira. Also, the left line blemished the right line.

In that state, the upper light made a coupling on the screen of judgments in this Malchut, and the level of Hassadim that emerged in the coupling by striking of the upper light on the screen of that Malchut became the middle line, uniting and equalizing the two lines with one another. Were it not for the judgments in Malchut, there would be no coupling by striking, nor would there be the many Hassadim. Hence, Malchut, which is “left,” became as important as the actual Sefira, which is “right.”

It is known that the beginning of the correction of Malchut’s ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG of AK. Hence, the correction of the three lines begins in the world of Nekudim, too, for one is dependent on the other. But in the first three Partzufim, Galgalta, AB, SAG that preceded the world of Nekudim, where there was no such issue as Malchut’s ascent to Bina, hence, there weren’t three lines in them, but only one line.

M. Laitman: (06:39) Clear? You want to read again? You do? Okay. 

Reader: Item 25, section, Two Discernments in the Correction of Lines.

M. Laitman: No, read 24 as well. 

Reader: (06:58) Item 24, The Correction of Lines. 

In the first three Partzufim of AK, called Galgalta, AB, SAG of AK, the Sefirot were in a single line, one below the other. But in the world of Nekudim, clothing from Tabur of AK downward, there was a correction of lines in their GAR, but not in the seven lower Sefirot. In the world of Atzilut, there was a correction of lines in the seven lower Sefirot, as well.

Item 25, Two Discernments in the Correction of Lines.

The reason for it is that the correction of lines performed in the ten Sefirot extends from Malchut’s ascent to Bina, which became Nukva [female] to Hochma. As a result, two sides were made in the ten Sefirot, since the Malchut that was mingled into each Sefira became the left side of the Sefira, and the actual Sefira is considered the right line in the Sefira. Also, the left line blemished the right line.

In that state, the upper light made a coupling on the screen of judgments in this Malchut, and the level of Hassadim that emerged in the coupling by striking of the upper light on the screen of that Malchut became the middle line, uniting and equalizing the two lines with one another. Were it not for the judgments in Malchut, there would be no coupling by striking, nor would there be the many Hassadim. Hence, Malchut, which is “left,” became as important as the actual Sefira, which is “right.”

It is known that the beginning of the correction of Malchut’s ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG of AK. Hence, the correction of the three lines begins in the world of Nekudim, too, for one is dependent on the other. But in the first three Partzufim, Galgalta, AB, SAG that preceded the world of Nekudim, where there was no such issue as Malchut’s ascent to Bina, hence, there weren’t three lines in them, but only one line.

M. Laitman: (10:16) Questions?

Question (Petah Tikva Center): (10:25) He says here that the right line is a Sefira. What does it mean that the right line is an actual Sefira? 

M. Laitman: Light.

Student: The light of Hochma?

M. Laitman: Yes, light.

Student: So here, that the light of Hassadim that came out on the upper light on the Masach of Malchut, on the screen of Malchut, what is that? Is that overcoming? What is that level of Hassadim? 

M. Laitman: Where is it? 

Student: He writes, in item 25, the second paragraph, “the upper light made a coupling on the screen of judgments in this Malchut, and the level of Hassadim that emerged in the coupling of striking of the upper light on the screen of that Malchut became the middle line uniting”. 

M. Laitman: Yes.

Student: What is that level of Hassadim?

M. Laitman: It talks about several couplings, right?

Student: Why a few couplings, it's the coupling on the left line and the coupling on the right line? 

M. Laitman: Look: “The correction of lines that was done in the ten Sefirot was extended from Malchut to Bina. Because of it, two sides were done in the ten Sefirot. Malchut that was incorporated in each Sefira became the left of that Sefira. And the Sefira itself is regarded as the right line, the right side of the Sefira. Also, the left line blemished the right line. In that state, the upper light made a coupling on the screen of judgments in this Malchut, and the level of Hassadim that emerged in the coupling by striking of the upper light on the screen of that Malchut became the middle line uniting and equalizing the two lines with one another. Were it not for the judgments in Malchut, there would be no coupling by striking nor would there be the many Hassadim. Hence, Malchut, which is left, became as important as the actual Sefira, which is right. It is known that the beginning of the correction of Malchut's ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG of AK. Hence, the correction of three lines begins in the world of Nekudim too, for one is dependent on the other. But in the first three Partzufim, Galgalta, AB, SAG that preceded the world of Nekudim, where there was no such issue of Malchut's ascent to Bina, hence, there weren't three lines in them, but only one line.” What's not clear here? 

Student: It seems as if there's a reception of light on the right line and a reception of light on the left line. It's something in parallel, or is it all together, it's unclear. What is the level of Hassadim that turns into the middle line because also receiving on the right line, you need Hassadim?

M. Laitman: Yes? 

Student: So, what, it takes the right line on the right and the left of the Sefira, and then all together, it makes a coupling with those three lines together? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (14:42) Malchut, itself, it seems as if in every Sefira now, there starts to be this coupling and that's what creates this separation, it seems. So, the first question is, previously until now, we said that the coupling happens in the Malchut of Peh de Rosh. 

M. Laitman: Yes. 

Student: Now what happens here all of a sudden, that there is this coupling all of a sudden in every single Sefira? 

M. Laitman: Where Malchut stands, who finishes, ends the Partzuf, on her there is a coupling by striking. The upper light wants to go further down to the will to receive. It doesn't agree that this would be the boundary. 

Student: The decision that Malchut rises to Bina is received in the screen of the Rosh. Therefore, the light stops coming from the middle of Bina downward, right? 

M. Laitman: Let's say so. 

Student: Now, how does that point where the light comes to, how does it suddenly turn into becoming an additional screen? 

M. Laitman: What exactly are you talking about? 

Student: I'm trying to understand what this extra screen is that we're saying in each and every Sefira, in the same Malchut that ascends to Bina. What is that screen?

M. Laitman: Malchut rises to Bina, in which Partzuf. 

Student: Until now, we were speaking about the whole Partzuf, so we were saying that there's a coupling in Peh of Rosh. Then the light descends to the middle of Bina, to the place Malchut rises, that was until now. And now he says that there's three lines in each Sefira, it's supposedly the same process, I just don't know. That's happening in the Sefira itself, so where the Malchut stops, and then from Malchut downward, it's probably the left, and above it it's the right, something like that. I don't exactly understand but suddenly, there's a Masach, a screen, in each Sefira?

M. Laitman: Yes?

Student: So, there's also a decision?

M. Laitman: Regarding the place to which Malchut rises, there, there is a decision, a coupling by striking, the reception of the light in order to bestow and so on, yes? 

Student: So that it's like a sub-case of what was happening in Peh of Rosh? 

M. Laitman: Yes. 

Student: Well, not so okay but the coupling itself, and the reflected light that was created in each Sefira, so that's the middle line? 

M. Laitman: No, we're not there yet. 

Student: Not there yet, okay, so the next question, he says that in the world of Nekudim, GAR has three lines and then also in the world of Atzilut, ZAT works in three lines.

M. Laitman: Yes. 

Student: Is that because there's the Parsa in the world of Nekudim? So, this law was created that the first three are full, and the bottom three aren't? So, there are three lines because of that?

M. Laitman: Yes.

Student: Okay, so that's why in the world of Atzilut, when everything expands, so?

M. Laitman: You have three lines in all of them.

Question (Petah Tikva Center): (18:58) The subtitle of 25 is Two Discernments In The Correction Of The Lines. What are the two discernments?

M. Laitman: I don't know yet. We haven't read that yet.

Student: We read 25, you explained it. 

M. Laitman: Yes, but it pertains to other items as well, such as 26.

Question (Petah Tikva Center): (19:39) First, he writes that the correction of the lines is in ten Sefirot, which ten Sefirot is he speaking about? 

M. Laitman: He speaks in general about the structure of the Partzuf. He says how through the changes in them, there will now be changes in the reception of the lights. So, he's speaking about the ten Sefirot in the Partzuf. 

Student: But here in 24, he mentioned that it was in the world of Nekudim. He is saying that there was a part corrected, before, and a part that was corrected after in the clothing world of Nekudim. So, he explained why it happened first in GAR and then in the bottom seven. So, even if it's in general, when Malchut rises to Bina, here he mentioned that it happened because Malchut rose to Bina. So, what ten Sefirot go through this separation now? The ten Sefirot of Malchut, or the ten Sefirot of Keter, Hochma, Bina, Zeir Anpin and Malchut? Who are the ten Sefirot he's speaking about that go through this separation?

M. Laitman: I think that all of the ten Sefirot,

Student: Horizontally and vertically, if I'm asking correctly. 

M. Laitman: So, the horizontal part, we haven't gone over that yet, but vertically, yes. 

Student: So, Keter, Hochma and Bina that Malchut rose to, all those ten Sefirot are what divides.

Question (Petah Tikva Center): (21:50) When he mentions the coupling on the degree of Hassadim, on the coupling by striking on the upper light on the screen of Malchut, that's when Malchut rises to Bina, or when she returns to her place?

M. Laitman: Again. 

Student: When there's a coupling that draws the light and equalizes the two lines. It happens when Malchut rises to Bina, or when Malchut returns to her place? When does this coupling happen? It's not clear from the text.

M. Laitman: Again, please.

Student: He writes, “there’s a degree of Hassadim that came out on the coupling by striking on the upper light on the screen of that Malchut became the middle line that unites and equalizes the two lines to one another”. 

M. Laitman: Yes. 

Student: So, in which state, when Malchut rises to Bina happens this coupling? Or when Malchut returns to her place? 

M. Laitman: I think that's when it rises to Bina.

Student: So, the question is why did he write that the left line, which is the Malchut rising to Bina, why does that make a flaw in the right line? Because it distances itself from reception it goes into the direction of bestowal? Why does it flaw the right?

M. Laitman: Because in the right, up to that point, there was illumination and now there isn't. 

Student: But it wasn't? 

M. Laitman: From the bottom upwards, nevertheless, you know, there was an illumination.

Student: Another question: What does it mean that the two lines are equalized? What does it mean that he equalizes the lines to one another?

M. Laitman: In terms of importance. 

Student: How, how do the two lines become equal? 

M. Laitman: They're equal in that one cannot exist without the other.

Student: In order to keep that new Partzuf that was created? 

M. Laitman: Yes.

Question (Petah Tikva Center): (24:44) Can we say, in general, that when the light of Hassadim is revealed in the system and some incorporation between Malchut and Bina happens, then the ascent starts and the return to its place. As a result, Malchut is not the same thing as the Malchut that was before? And also, the GAR isn't the same GAR that was before because the will to receive is revealed? And in the Malchut, the ability to work with the intention above the desire, the light of Hassadim, too? There's like a mixture. If in the beginning from the first phase already that came, the will to receive starts dividing into parts, discernments this way, that way, to work as Bina, to work as Zeir Anpin, to work as Malchut, and there's like a separation, that's called one line. Suddenly, there's movement of the light of Hassadim in the system so all the parts remember that they're the will to receive and, also, the ability to work supposedly in bestowal. That's what this process is explaining, the screens, and the ascents and descents, it's results of the revelation of the light of Hassadim in the system? 

M. Laitman: Yes.

Question (Petah Tikva Center): (26:20) In AK, every degree has a coupling, the light comes in, and he calls it one line. Now, he said that there are two lines, in AK there's a desire and a filling, that's one line. Now when we're speaking about the second reception, so does that mean that every degree has two desires and two fillings? 

M. Laitman: Yes. 

Student: How is it one degree?

M. Laitman: Hassadim and Hochma. 

Student: That means that from above downward and from below upward?

M. Laitman: No, from above downward. 

Student: Both? 

M. Laitman: Yes. 

Student: GAR is from below upward, there's no from above downward, there's no filling, there's only reflected light. 

M. Laitman: Yes. 

Student: So, the Malchut that ascends, it receives the light of Hochma?

M. Laitman: I don't understand what you're saying.

Student: There's the GAR of the degree, the second restriction remains. Malchut rises to Bina and there's a coupling.

M. Laitman: Yes. 

Student: So, there's the filling of the coupling of the Malchut and there's a filling of GAR that remained from before, that's the two lines.

M. Laitman: Continue? 

Student: So, what I can't understand, how do they both exist together, what are they? Because he said what was there before remained the GAR.

M. Laitman: Yes.

Student: So, it has its own coupling, it has its own screen, and then Malchut it's a different screen with a different coupling? 

M. Laitman: Let's read, let's learn it. We haven't gone over that yet. 

Question (Petah Tikva Center): (28:30) I feel that there are many new things here. Maybe we can go gradually according to order and explain one sentence by the next.

M. Laitman: Please?

Student: So, in the beginning, he mentions in 25, correction of the lines it's when Nukva became Hochma, what does that mean?

M. Laitman: Bina became Nukva to Hochma.

Student: Bina or Malchut?

M. Laitman: Bina.

Student: What does it mean that it became Nukva to Hochma?

M. Laitman: It receives the light of Hochma and extends it, onward.

Student: And before that, she wasn't the Nukva for Hochma?

M. Laitman: It wasn't so prominent. 

Student: And as a result, two sides were made in the ten Sefirot since Malchut that mingled into each Sefira became the left side of the Sefira. What happened here, suddenly? 

M. Laitman: The Malchut in the Sefira became the left side and the Sefirot themselves became the right line. Meaning, that there's the side that extends, transfers, the light, and the side that receives the light. 

Student: Until now was from above downward?

M. Laitman: Yes. 

Student: So, what's this change of right and left? 

M. Laitman: So only two lines, not one line.

Student: What does it mean, why is there suddenly such a change? 

M. Laitman: Because you have Sefirot in which there is Malchut, which aims to receive the light into it, and there are such Sefirot in which there is no such. 

Student: What we learned until now is that the ending Malchut finished the vessel after ten Sefirot; now, it ends right after Bina, after the vessels of the bestowal.

M. Laitman: Yes. 

Student: So, where's there a desire in the Malchut to receive because she ends? 

M. Laitman: And here?

Student: Where did Malchut suddenly become the left line, this ending Malchut? 

M. Laitman: Is there a will to receive in it?

Student: It's not implemented, but yes.

M. Laitman: Fine, not implemented but, the left line blemishes the right line, and so they couple, right? The upper light couples on the screen, how does he write that here? “The upper light couples on the Masach of Dinim in Malchut, judgments, and the degree of Hassadim that came out through the coupling of striking of the upper light on that screen of that Malchut became the middle line which unites and equalizes the two lines,” you see, in the middle of 25? “Because without the Dinim in Malchut there would not have been a Zivug, the coupling of striking, through striking and there would not be mercies, Hassadim. Therefore, the Malchut is the left line and it's as important as the actual Sefira, which is the right. And it is known that the beginning of the correction of Malchut sent to Bina was in the world of Nekudim which emerged after the Partzuf SAG of AK, hence the correction of the three lines begins in the world of Nekudim”. So, what are you asking about? 

Student: There were just many things in what you read, if you could, like, one by one. 

M. Laitman: Item 25? 

Student: Yes, we came to Malchut becoming the left line, I still don't understand why. Because she was the will to receive before, and she was under Bina, and all this. Suddenly, she becomes her left, what does that mean? 

M. Laitman: So, let's look at 26, 24, rather. 

M. Laitman Reading: Item 24. (33:11) In the first three Partzufim of AK, called Galgalta, AB, SAG of AK, the Sefirot were in a single line, one below the other. But in the world of Nekudim, clothing from Tabur of AK downward, there was a correction of lines in their GAR. But not in the seven lower Sefirot, the ZAT. In the world of Atzilut, there was a correction of lines in the seven lower Sefirot, as well. 

continuing Item 25.

The reason for it is that the correction of lines performed in the ten Sefirot extends from Malchut's ascent to Bina, which became Nukva, female to Hochma. As a result, two sides were made in the ten Sefirot, since Malchut that was mingled into each Sefira became the left side of the Sefira, and the actual Sefira is considered the right line in the Sefira. Also, the left line blemished the right line.

In that state, the upper light made a coupling on the screen of judgments in this Malchut. And the level of Hassadim that emerged in the coupling by striking of the upper light on the screen of that Malchut, became the middle line uniting and equalizing the two lines with one another. 

Student: So again, why did Malchut become the left instead of being beneath? What does that mean?

M. Laitman: Now, the line that was, split into two. 

Student: What does it mean that it was divided into two? 

M. Laitman: That, in one line you have lights, and in the other line you have vessels, screens.

Student: Why is the vessel on the left and not below the light?

M. Laitman: Again? 

Student: Until now, the light descended from above downward into the vessel.

M. Laitman: Yes. 

Student: Now suddenly the vessel is on the left, you said there are two left. What is this essential change that happened here? 

M. Laitman: “Malchut became Nukva to Hochma and now Malchut becomes Nukva to Bin and due to that, two sides were made in the Sefirot. Because Malchut that mingled with each Sefira became the left side of the Sefira, and the actual Sefira is regarded as the right line of the Sefira, and the left blemished the right. And then the upper light mated with the Masach of judgments on that Sefira, and the degree of Hassadim that came out through the coupling through striking on the upper light of the screen of that Malchut.” Wait a second, wait a second, where am I exactly here? 

Student: You read, “the level of Hassadim that emerged by the coupling by striking of the upper light on the screen of Malchut, that became the middle line”. So, why when he says the left line blemished the right? Does he mean that Malchut stops the light, it doesn't let it bestow, that's the blemish? 

M. Laitman: Yes.

Student: And the solution? Why is there an extra coupling suddenly? Then the upper light performed a coupling on. What does that mean, what is that screen, what is the coupling?

M. Laitman: Where is that exactly? “Were it not for the judgments in Malchut, there would be no coupling by striking, nor would there be many Hassadim. Hence Malchut, which is left, became as important as the actual Sefira, which is right. It is known that the beginning of the correction of Malchut's ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG of AK. Hence, the correction of the three lines begins in the world of Nekudim too, for one is dependent on the other. But in the first three Partzufim, Galgalta, AB, SAG, that preceded the world of Nekudim where there was no such issue as Malchut's ascent to Bina. Hence, there weren't three lines in them but only one line.”

Student: In general, what is this new approach called, three lines, as opposed to what was until now?

M. Laitman: First, or rather before, Malchut was a vessel of reception for the upper light. We had Keter, we had Malchut, from Keter the upper light comes to Malchut and so Malchut received, and that was the Partzuf. What happens afterwards is that the lights could not be received into the ten Sefirot of the Partzuf. And the restriction was made, and this is what brought about the division into three lines, the division into three lines and all these matters, here.

Student: We learned that there was an incorporation of the measure of mercy and judgment. How does this bring us to the new structure that Malchut's on the left. What are those three lines? 

M. Laitman: I'm not focused enough for that. Ask, maybe there are questions that I can answer now.

Question (Petah Tikva Center): (41:07) Why does Malchut darken the ten Sefirot because the screen in the Peh anyway extends the lights. And suddenly, she makes every Sefira dark.

M. Laitman: Malchut doesn't receive the lights as the other Sefirot or Partzufim do. Rather, it receives the upper lights in such a way where she returns it, yes? Where, on the will to receive, she has a restriction, a screen, and reflected light, and she reflects the upper light back to the Emanator.

Student: There's a feeling that Malchut is squeezing a lemon out of every Sefira.

M. Laitman: Yes.

Student: So, how does she do that? What can you extract from every Sefira that she wasn't able to receive until now? What else can you extract from each Sefira when she ascends with her deficiency?

M. Laitman: It's not her goal to extract more light from each Sefira. Rather, she wants to equalize through her work with the upper light.

Question (Petah Tikva Center): (43:09) The judgment on Malchut is the light of Hochma?

M. Laitman: Yes.

Student: And now the whole change is because she's dealing with Bina, with mercy?

M. Laitman: Yes?

Student: That's what leads to the three lines?

M. Laitman: Later on, yes.

Question (Petah Tikva Center): (43:36) In 24, the light and vessel, I guess there's no feeling of light and vessel as something separate, it's one thing, it's one line?

M. Laitman: Yes?

Student: The second part, under the Tabur, there's probably a feeling of the vessel that it receives. Then it's two discernments, there's the will to receive in the Sefira, which is the light, there's the right and the left. Then there's a feeling of two forces, two discernments. Then there's like a contradiction, you need to go through some correction, that there'll be a connection between them. So, then the third line comes, it's like there's a new discernment that wasn't there before. The Tabur, it seemed like organized and everything's okay, and then below the Tabur, suddenly there's a feeling that Malchut is important, she's receiving. That's my feeling.

M. Laitman: Yes.

Question (Petah Tikva Center): (44:50) He defined the left as Malchut that rises to Bina, the right as the essence of the Sefira, and the middle line, he says it's the light of mercy, it's not even a Sefira?

M. Laitman: Yes?

Student: How suddenly does this definition of the middle line that connects the two things, is it like an organization?

M. Laitman: It's a kind of compromise.

Student: What?

M. Laitman: A compromise.

Student: The middle line is a combination of desires?

M. Laitman: Yes.

Student: Why does he call it a line? What is this line, what is this correction of lines?

M. Laitman: The correction of lines means that the light which is received is now received according to specific conditions. And with these conditions, we get the right, left and middle.

Student: What characterizes the middle that can encompass two states?

M. Laitman: It connects the two.

Student: It changes, there's two conditions or is it one? It's not clear if the middle line itself also has a separation or is it something that is one?

M. Laitman: A division, meaning that it includes the two, or not?

Student: It's clear that it includes two, but its character is like one? Or is there also a character for this and for that? A character to encompass the right and to include the left?

M. Laitman: Its character is incorporation, it doesn't lean towards any side in particular, right? 

Question (Petah Tikva Center): (47:35) Can I ask about the restricted Malchut? There are two types of restrictions: I don't want to receive, and I only want to bestow. It's like either I close myself with a sack or I have a sack but it's on the side. And that's the restriction?

M. Laitman: I don't understand what you're saying.

Student: In the world of Nekudim, the restricted Malchut, on reception.

M. Laitman: Continue?

Student: Restricting the reception, and in the world of Atzilut, there's an opportunity in Malchut to restrict, to perform a restriction on the upper light, by this she can ascend to Bina. That she's like Bina, she'll be like Bina, and Bina receives the light and goes back below the Parsa. But, with the light, that's a correction, below the Parsa.

M. Laitman: I don't understand what you're saying. 

Student: Sorry.

Question (Petah Tikva Center): (49:24) We have the Sefira, which is GAR, and we have ZAT, and that's the right and left, filled vessels and empty vessels. Where does the light of the middle line come from, where is this middle line from? What vessels does it come upon?

M. Laitman: Which direction are you, I don't understand.

Student: We have the right, which is three Sefirot, and the left, which is seven Sefirot.

M. Laitman: Continue?

Student: Because Malchut ascends to Bina, and then until Bina there's light, and below there's no light. That's the right and left, according to what we understood, more or less. What vessels does the middle line clothe on?

M. Laitman: In which Partzuf?

Student: One of the Sefirot, let's say in the world of Nekudim, is in the Rosh, where there are already three lines, below the Tabur. So. in every Sefira there's the essence of the Sefira, which is the right, and there are the empty vessels, which are the left, below Malchut. Then it explained that the ascending Malchut is this screen, that from it supposedly the middle line comes. So, my question is, the middle line, what part of the Partzuf does it clothe on?

M. Laitman: Which, in which place in particular? Which place are you talking about, here, where is the middle line?

Student: That's exactly my question. The right, according to what I understand, are the filled Sefirot in the Partzuf. 

M. Laitman: Keter, Hochma, Bina, let’s say.

Student: And the left line is the ZAT. So, my question is what does the middle line clothe on? 

M. Laitman: The middle line clothes on the combination between the vessels of reception and the vessels of bestowal.

Student: This combining them, how does the right mix with the left if these are three and these are seven?

M. Laitman: That's not how it's done.

Student: Not like that.

Question (Petah Tikva Center): (52:50) I want to return to what I asked earlier. If Malchut ascends to Bina, and it says that Malchut was incorporated in each Sefira. The ascending Malchut is what incorporates in each and every Sefira, of what, she goes from Malchut to Bina? So, what Sefirot are we speaking about that she incorporates in them?

M. Laitman: All the vessels.

Student: Of Malchut and?

M. Laitman: Yes.

Student: All the Sefirot until Bina?

M. Laitman: Yes.

Student: But it's not ten Sefirot.

M. Laitman: Not ten?

Student: And here, the correction of the lines in the ten Sefirot extends from Malchut rising to Bina. And then he says that Malchut that was formulated in every Sefirot. So here, he's only speaking about a part of creation of the two lines. I just want to understand, that it's not in all the ten Sefirot in Malchut rising to Bina. They don't all divide into two but only the Sefirot between Malchut and Bina.

M. Laitman: Yes.

Question (Petah Tikva Center): (54:27) He writes, “the degree of Hassadim that came in the coupling by striking of the upper light on the screen of that Malchut. It became the middle line that equalizes the two lines to one another.” What is the degree of Hassadim that came out between right and left? Where does it expand, this degree of Hassadim?

M. Laitman: Again, which part are you talking about?

Student: He said, “after the second restriction in all the Sefirot after that two lines were made. And there was a coupling of the upper light on the screen of judgments in Malchut. The degree of Hassadim emerged in coupling by striking on the screen of that Malchut”.

M. Laitman: Yes?

Student: What is the degree of Hassadim?

M. Laitman: The degree of Hassadim. Only without the vessels of reception.

Student: Without vessels of reception?

M. Laitman: Of course, what is Hassadim?

Student: He writes that it became the middle line that equalizes the two lines to one another. 

M. Laitman: Yes.

Student: So, what is this quality that can equalize two other qualities, two lines. What's in the Hassadim that can perform such a unity?

M. Laitman: They don't belong to the vessels of reception, nor even the vessels of bestowal; they don't have the power for this or for that.

Student: This is something new in the system now. So, it's like Hassadim, until now belong to the vessels of bestowal?

M. Laitman: Yes.

Student: And here there's a degree of Hassadim that unites.

M. Laitman: Haven’t we read about this before?

Student: No, it's the first time he mentions this, in this Preface.

M. Laitman: Yes, so, we have the light of Hochma, we have the light of Hassadim. And we have a light that doesn't relate to either the light of Hassadim or the light of Hochma. It’s not good to explain it this way.

Question (Petah Tikva Center): (57:51) In one line that we had in Galgalta, AB, SAG, so there was Malchut from Tabur and below and the first nine, they can receive.

M. Laitman: Yes?

Student: Now, according to what I understand, there's a connection between Malchut to each and every Sefira in a more detailed manner. So, does Malchut cause each Sefira for an addition of Hassadim with the judgments in her? In her connection to the Sefira, when she's left and the Sefira is right, by this, she awakens more lights of Hassadim in each and every Sefira?

M. Laitman: That's a good question, actually.

Student: That's what I wanted to know.

M. Laitman: We'll talk about it later, you're correct. There is a question, here.

Question (Petah Tikva Center): (59:16) We learned in Zohar Beresheet, and he speaks about that contradiction between the right and left. There's a state that it's frozen, and then there's a screen of the lower Partzuf that adds the Hassadim, and that's what builds the middle line. This is what happens here, too, it's always like that?

M. Laitman: Again?

Student: Is this what he's talking about here? That there's a lower screen, the forces of mercy gets from the lower one. Is this what's happening here in what we're learning? Because all the questions are where the middle line came from.

M. Laitman: No, here, it speaks of a light which is not limited in Hassadim.

Question (Petah Tikva Center): (01:00:24) What's this new Rosh that is in the system?

M. Laitman: Which new Rosh?

Student: Up until now, from above till the Tabur, there's a Rosh that knows how to calculate, how much to receive in order to bestow. 

M. Laitman: Yes?

Student: And he knows that that's his limit. He can't do another action on his behalf. 

M. Laitman: Yes?

Student: And there's like a new Rosh that knows he doesn't have an ability to receive in order to bestow but he performs some kind of action. It's like a child that knows his father makes a living, everything exists, but he, himself, can't do anything. 

M. Laitman: Yes?

Student: So, how can there be an addition in the system by the Malchut, this computer, that knows how to calculate? But he knows that right now he doesn't have the forces to receive in order to bestow or to bestow in order to bestow. What is this addition that exists?

M. Laitman: Where does it exist? 

Student: The vessel knows he doesn't have forces, what the friend was asking. I don't have forces, I don't have an ability to bestow but I exist in the system. What is this addition?

M. Laitman: This addition can only be the light of Hassadim, which the Partzuf receives in order to remain in holiness.

Student: What do we do in order to ascribe ourselves to holiness?

M. Laitman: To incorporate only with the light of Hassadim.

Student: How does the will to receive that knows it doesn't have forces to come close to holiness still comes closer? 

M. Laitman: First of all, it restricts its vessels of reception. After that, after having restricted its vessels of reception, it sees what else it can do.

Student: What does it mean that it restricts its vessels of reception?

M. Laitman: It performs the restriction.

Student: On itself? 

M. Laitman: On itself, of course.

Student: On knowing that it can't?

M. Laitman: Yes. 

Reader: (01:04:36) We can go to the next part. We have also “Matan Torah.” So, let’s sing a song first.

Song: (01:04:46)