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

Daily Lesson (Morning) May 26, 2024

Part 2: Baal HaSulam. Preface to the Sulam [Ladder] Commentary, Item 7.

Reader: We are reading in the Writings of Baal HaSulam, on the “Preface to the Sulam Commentary, Item 7.

Reading Item 7: (00:17)

Thus, the ten Sefirot of direct light and ten Sefirot of reflected light had to expand from the screen downward, at which time the ten Sefirot of reflected light became vessels that receive and clothe the ten Sefirot of direct light. This is because now there is a screen over the ten Sefirot of reflected light. For this reason, its thickness controls the ten Sefirot of reflected light, and by that the vessels were made.

Also, these ten Sefirot, which are actual vessels, are called Toch and Guf [body]; they are the very insides and the Guf of the Partzuf. And Malchut of the Toch is called Tabur [navel/center], as in the phrase, “the Tabur of the land,” referring to the center and the middle. This indicates that the Malchut of Toch is the central Malchut, and it is from her reflected light that the actual vessels of the Guf were made.

It can also be said that Tabur comes from the words Tov Ohr [good light], indicating that thus far the light is good, as it is dressed in vessels that are suitable to receive it. Thus, we have explained the ten Sefirot of Toch through the Tabur.

Question (Petah Tikva Center): (02:40) What does it mean that the screen is upon ten Sefirot of reflected light?

M. Laitman: What does it say, sir?

Student: In item seven, he writes, there were ten Sefirot of direct light and ten Sefirot of reflected light from the screen above downwards. And then the ten Sefirot of reflected light became the vessels that receive and clothe the ten Sefirot of direct light. This is because now there is a screen over the ten Sefirot of reflected light.

M. Laitman: So, what is the question?

Student: What does it mean that the screen is over the ten Sefirot of reflected light?

M. Laitman: It arranges, stabilizes, the reflected light and makes it into vessels of reception. They expand from the screen upwards and become a place of reception for the direct light.

Student: Meaning that it is the source of these ten Sefirot?

M. Laitman: Yes, of course.

Student: Another thing he writes after that, is that the Malchut of Toch is the central Malchut and from its reflected light the actual vessels of the Guf were made. What is the reflected light of the Malchut of the Toch?

M. Laitman: Where the Partzuf ends, where it stops receiving the light, that's the Tabur. Below that, there are no vessels, Malchut appears in the Rosh, the Toch, and the Sof.

Student: Yes, but the Malchut of the Toch is the vessel to which the lights expand, what is this reflected light that emerges from it? I thought that reflected light emerges in the Peh, and according to it, the lights expand into the Toch. Where is the coupling?

M. Laitman: The striking of coupling happens.

Student: Right and then the light expands until the Malchut that's in the Tabur. Here he writes that there is reflected light in the Malchut of the Tabur, so, it doesn't work. Is there a reflected light there, or is that where the lights end their expansion?

M. Laitman: The lights expand completely down to the Sof, and only in the Malchut of Sof is the end of the expansion.

Student: The reflected light that's in the Malchut of the Tabur, is that from here she's not willing to extend anymore?

M. Laitman: Yes.

Question (Petah Tikva Center): (05:54) To continue what the friend began, we learned that reflected light expands from the Malchut upwards. Then the reflected light becomes the vessels for the expansion.

M. Laitman: That clothes on the Sefirot of direct light and then expands from above down.

Student: Right, here he's saying that the reflected light expands from the Peh downwards. The Malchut, when she does the coupling, there are two reflected lights, one that expands upwards and one that goes downwards?

M. Laitman: Going up, that's the clothing reflected light. And below that is the reflected light that they reject.

Student: There is such a thing that's called a reflected light that descends down into the Guf?

M. Laitman: Yes.

Question (Petah Tikva Center): (07:00) On the same topic that the friends asked, therefore, upon that same screen that's built on the ten Sefirot of reflected light, he says, and therefore the coarseness in it, the thickness in it, controls the ten Sefirot of reflected light from which the vessels were made. What makes the control of the coarseness on the screen? It's a vessel that's already in bestowal, reflected light, to a certain extent is in bestowal.

M. Laitman: And what?

Student: Does it mean the control of the thickness upon the screen? That's not clear.

M. Laitman: What does it say again?

Student: He writes, and now the screen that was made on the ten Sefirot of reflected light, and therefore the thickness controls the ten Sefirot of reflected light, and by that the vessels were made. The ten Sefirot of reflected light are already, to a certain extent, in bestowal, yes?

M. Laitman: Yes.

Student: What is the control of the thickness over the screen, how does that work out?

M. Laitman: The extent to which it has thickness, coarseness, Aviut. Accordingly, it controls the screen.

Student: It means coarseness that he's already using in order to bestow.

M. Laitman: Yes.

Student: About the Tabur, the navel, he says the Tabur, he gives another explanation in the end, that it kind of differentiates, as it's clothing the vessels that are appropriate for its reception. To show that that's where the light is good, to show that it's indicating that there's light that is good that it can receive. Meaning, there's a differentiation between light that it can receive, and in the end there's also, what's the difference between Tabur and Sof in such desires?

M. Laitman: We'll learn about it soon.

Reading Item 8: (09:08)

We find two phases in the Malchut of Rosh: 1. The ending Malchut: the screen’s detaining of the upper light from clothing in the vessel of Malchut. 2. The coupling Malchut: Had it not been for the coupling of the upper light with the screen through a coupling by striking, which raises reflected light to clothe the upper light, there would have been no vessels of reception in the upper light, and there would be no light in reality, since there is no light without a vessel.

But in Malchut of the Rosh, these two phases are only two roots. The ending Malchut is the root of the Malchut that ends the degree, and the coupling Malchut is the root of the clothing of light in the vessels.

These two actions appeared and occurred in the Guf of the Partzuf: From Peh to Tabur, the coupling Malchut shows its strength there, where the upper light is clothed in vessels. From Tabur down, the ending Malchut shows its strength and produces ten Sefirot of the Sium [ending]. Each Sefira emerges with illumination of only reflected light, without the upper light. When it reaches the Malchut of these ten Sefirot of Sium, the entire Partzuf ends, since this Malchut is the ending Malchut, which does not receive anything. Hence, the expansion of the Partzuf ends in it.

And we call this Malchut, Malchut of Sium Raglin, which cuts the light and ends the Partzuf. And these ten Sefirot of Sium that expand from the Tabur down to its Sium Raglin are called “ten Sefirot of Sof” [end], and they are all parts of the Malchut of Sof and Sium. Also, when we say that there is only reflected light in them, it does not mean that they have no direct light at all. Rather, it means that they do have some illumination of direct light, but it is considered VAK without a Rosh, and see the “Preface to the Wisdom of Kabbalah,” Items 50-53.

M. Laitman: Clear? Questions? None.

Question (Petah Tikva Center): (13:02) What kind of light is this, is the ten Sefirot of Sium? What form of pleasure is there?

M. Laitman: A kind of pleasure where he does not want to receive in order to remain in adhesion with the Creator.

Student: That is what there is in the Toch as well, that is from not wanting to receive and rejecting the light expands. What is the difference, like the friend asked, what is the difference between that and what there is in the Sium?

M. Laitman: In the Toch of the Partzuf, he has the light of pleasure which ends the point of reception of the light. He does not want to receive anymore, and he derives pleasure from that. In the Sof of the Partzuf, he has pleasure from putting an end to receiving the light of Hassadim and receiving the light of Hochma.

Student: What is the addition because it is not clear what other action is revealed there that can differentiate between these two endings or stops of rejection of receiving light?

M. Laitman: There is the reception of the light of Hochma in order to bestow, the reception of the light of Hassadim in order to bestow, and not receiving neither light of Hochma nor of Hassadim.

Student: The Sium is that he does not receive light of Hassadim as well?

M. Laitman: Yes.

Question (Petah Tikva Center): (15:06) Ten Sefirot of Sof and ten Sefirot of Toch. The coupling on both of them is in the Rosh, it is the same coupling?

M. Laitman: The coupling in striking, Zivug de Hakaa, on the ten Sefirot of Rosh.

Student: Of Toch and Sof. There is a coupling in the Rosh and we learned that the reflected light is made there, in it the direct light is clothed and it fills the Toch. Now, he is talking about another coupling of ten Sefirot of Sof. He says that that belongs to the ending Malchut, which does not let the upper light expand, and that is only Hassadim there.

M. Laitman: Yes.

Student: I am asking whether that coupling is also the same coupling that was in the Rosh, or it is another?

M. Laitman: No, it is a different one.

Student: Is it done in the Rosh, or in the Guf?

M. Laitman: It is done where the screen is, meaning, in the Guf of the Partzuf.

Student: Meaning, the screen goes downwards, stops in the Tabur, and then there is another coupling?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (16:32) That place from the Tabur to the Sium, he calls it VAK without a Rosh, meaning Zeir Anpin, probably. And sometimes this place is actually called the real Malchut. So, what is that place?

M. Laitman: From Tabur to Sium?

Student: Yes.

M. Laitman: From Tabur to Sium, it is not the true Malchut, there are Sefirot there.

Student: It is NHY.

M. Laitman: NHY, yes.

Student: It is Zeir Anpin, it is the place of Zeir Anpin? VAK without a Rosh?

M. Laitman: Below the Tabur of the Rosh? I'm sorry, below the Tabur of the Partzuf?

Student: The Tabur to Sium.

M. Laitman: What's in there? There are no lights of Hochma, there are only lights of Hassadim.

Student: Like in Zeir Anpin?

M. Laitman: Yes.

Student: Is there actually Zeir Anpin there?

M. Laitman: It's not exactly Zeir Anpin, it's less than Zeir Anpin because in Zeir Anpin there can be some illumination of Hochma. And here, no.

Question (Petah Tikva Center): (17:59) There's this concept, the perfection of the Partzuf, or the wholeness of it. All the Partzuf in wholeness, including Tabur, ten Sefirot below the Tabur that don't receive. Ten Sefirot above the Tabur and the Masach, the screen. That's the state of perfection of the Partzuf, the wholeness of the Partzuf?

M. Laitman: No, the perfection, the wholeness of the Partzuf, is that it will be filled both with the light of Hassadim and the light of Hochma.

Student: That's the end of the correction of the Partzuf?

M. Laitman: Yes.

Student: Specifically, not general?

M. Laitman: Yes.

Student: What is Aviut, coarseness?

M. Laitman: Coarseness? Coarseness is the feeling of the will to receive that cannot be filled.

Student: Then is under the control of the Partzuf, meaning the upper of the Partzuf controls its lower?

M. Laitman: What is the upper part of the Partzuf?

Student: It's like what's above Tabur, and the Rosh, kind of controls how much it can receive with the specific intention of the Partzuf, how much light it can bring down into the vessels. Below the Tabur there are no vessels, there's just kind of revealed desires.

M. Laitman: Below the Tabur there are vessels but with the screen or without the screen, it really depends on who you're speaking of.

Question (Petah Tikva Center): (19:50) He writes, in this Malchut, we call Malchut of Sium Raglin, which cuts the light and ends the Partzuf. What is Malchut saying there, the Malchut of the Partzuf of Sium Raglin?

M. Laitman: It doesn't have the power to receive in order to bestow.

Student: There's Malchut in Tabur and there's Malchut in Sium Raglin, which is the end of the end of the Partzuf. That Sium of Sium which is called Malchut of Sium, what does she say? She says, I have no more contact with light in any way?

M. Laitman: Yes.

Student: Out of her there are lights, but she doesn't touch them?

M. Laitman: She doesn't have any lights, how can there be any lights below Sium?

Student: She's saying, this is my end.

M. Laitman: Yes.

Student: In my end, are there additional things, or is that it?

M. Laitman: Okay, what's next?

Question (Petah Tikva Center): (21:20) The reflected light is how, to what extent the Partzuf can receive in order to bestow, is that correct?

M. Laitman: And?

Student: How is it in the Sof of the Partzuf, according to the text?

M. Laitman: Why not? Reflected light is when the Partzuf raises back up all the lights that come to it and wants to continue this way.

Student: I, simply, remember that we learned that reflected light is only until, to the extent to which the Partzuf can, what is reflected light?

M. Laitman: Reflected light is what the Partzuf wants to return, reflect back, to the Upper One.

Student: Which is what, it's everything in there? Why is it in the end, it's not supposed to be light altogether.

M. Laitman: The reflected light is when the Partzuf does not want to receive any direct light and it reflects it back, that's the meaning of reflected light. This reflected light exists in the Rosh, in the Toch and in the Sof.

Student: Is there a difference between the reflected light and the Rosh, Toch, and Sof?

M. Laitman: Certainly.

Question (Petah Tikva Center): (23:06) From Tabur to Sium, by Him protecting itself, the Malchut watches itself to not receive anything. By that, she also is rewarded with the light of Hassadim? Is there a light of Hassadim, there, from Tabur to Sium?

M. Laitman: No, there is no light of Hassadim exactly but an illumination. It receives nothing in his vessels, there is a small illumination there,

Student: There is obviously work there, to hold on to not receive.

M. Laitman: Yes. By not receiving, you feel an illumination that corresponds to it.

Question (Petah Tikva Center): (23:57) The vessels of reception are revealed from the clothing of direct light clothing reflected light. From what are the vessels of the Sof revealed, what discloses them?

M. Laitman: Vessels of Sof, what reveals them?

Student: Yes.

M. Laitman: They exist in the Partzuf.

Student: Yes, but everything exists. The question is the vessels of reception, the light is revealed when the reflected light pulls the direct light. Then the vessels of reception are revealed. How are the vessels of the Sof revealed, how does the Partzuf reveal them, from what?

M. Laitman: The Partzuf, in practice, receives the light in the Toch, and restricts them, limits them. The result of that is the revelation of all the vessels and all the light in the Sof of the Partzuf.

Student: Out of the clothing itself?

M. Laitman: Yes, out of the clothing of the light in the Kli.

Student: So, for every vessel of Toch that it reveals, it also reveals the Sof, and like that?

M. Laitman: Yes.

Question (Petah Tikva Center): (25:25) About this principle of there not being any light without a Kli. We say there's a light of Ein Sof that fills all of reality. And there's actually a screen that defines, determines, what's the beginning and what's the end of the desire that can feel the light, rather than the form and the ability to bestow.

M. Laitman: Let's say.

Student: That screen knows how to, let's say, does it know to say that there's an upper part that it can bestow and a part that it cannot bestow? Does it have some kind of scrutiny that it can look at the desire of how it's going to happen?

M. Laitman: Yes.

Student: Where's that intellect of the desire that can say, over here it's good, and over here it's not good? Where does that screen come from?

M. Laitman. From the calculation that it makes before it's going to receive in order to bestow.

Student: If a desire is born, then where does the Rosh come from?

M. Laitman: From having a Rosh, that gives birth to a desire, and then a Partzuf.

Student: There's this allegory where he says that the abundance is like an ocean, you can come with a thimble, or a bucket, or, I don't know, big containers. Does that mean that to the extent of the size of the screen, that's how the vessel is defined?

M. Laitman: Yes.

Student: The vessel itself is unlimited, the screen defines how much it can receive?

M. Laitman: Yes, that's its limit.

Student: What is needed and demanded in order to extend the courses of the screen, strengthen it?

M. Laitman: The coarseness of the screen is determined by the rule to receive inside the vessel, and a restriction and a reflected light that the vessel is able to carry out, to perform.

Student: What determines if it's going to be a small vessel or a great vessel?

M. Laitman: Everything in the will to receive of the vessel, and accordingly the size of the screen on it.

Question (Petah Tikva Center): (27:58) Yes, sometimes questions kind of get awakened. Is there a general vessel that we call the Partzuf Galgalta? And smaller Partzufim that everything that happens below the Tabur causes the constant building of an additional Partzuf, and an additional Partzuf. Each of those new Partzufim that are born have a model of all the Partzuf, meaning the knowledge of what was before, what's in the specific current state, and what the final purpose is. Meaning, that in every state, what's being considered is how it was before, what is going on now, and what will be in the end. In each of those things, what controls is also the Keter and also the Malchut? Or is it only the Creator that controls everything?

M. Laitman: No, the Creator doesn't control, we're not speaking of the Creator, anymore. We're speaking of light and vessel.

Student: Relations between desire and the light that it has to receive?

M. Laitman: Yes.

Student: With the purpose of the vessel having to delight, meaning to be adapted to the light.

M. Laitman: Yes?

Question (Petah Tikva Center): (29:32) In this commentary, you said that the screen is actually the Kli, the vessel that we built together in the Ten. From here, the Partzuf is revealed, and the Rosh is revealed. Would you want us to ask questions about using this article as calibrating our work in the Ten? Meaning, let's say, what is in the Ten, the Masach of Tabor, for example?

M. Laitman: That would be confusing.

Student: So that would be confusing. How to make it so that the study, this time, will not? How to make it so it won't just go to the intellect, the study?

M. Laitman: Try to feel all these discernments, to feel them and then ask.

Question (Petah Tikva Center): (30:49) The Malchut of Peh of Rosh expands, and comes to the Tabur, the Malchut of Tabur. There, again, she reflects the light, and the result is in the Sof, ten additional Sefirot at the end of Partzuf. Does it expand as well to the end of the Partzuf? Meaning, is there an expansion of the Malchut to the Sof?

M. Laitman: Yes.

Student: The end? So, she also begets the ten Sefirot of the Sof, and she's also in the Sof, she defines the decision of what light to receive, what light she's capable of receiving, and to work with it.

M. Laitman: Yes. Everything is done by the Malchut of the general Partzuf, in Rosh, Toch, Sof. Yes.

Question (Petah Tikva Center): (31:49) The ten Sefirot of reflected light are actually a product of equivalence of form, right? Between the created being and the Creator.

M. Laitman: Yes.

Student: Then a decision is made that we must, in order to delight the Creator, we must receive.

M. Laitman: Yes.

Student: Then the ten Sefirot of reflected light serve as a vessel or a condition to receive the pleasure.

M. Laitman: Yes.

Student: What protects them so that during the time of reception of the pleasure that the coarseness will not be stronger than reception?

M. Laitman: The decision of the screen. Who is standing in Peh of Rosh during the coupling and striking, decides on himself. The screen and all the lights that it's going to receive in order to bestow, that will not change. Only during the shattering, there was a change in that.

Student: How is it certain that this decision is strong enough to withstand the coarseness that will be revealed? Because the coarseness is yet to be revealed, only when it starts to receive it, this coarseness is actually being disclosed.

M. Laitman: Yes and no, when it feels the light that's ahead of it, in front of it, and wants to expand into it, it begins to measure the light relative to the coarseness in it. And then, from that, he's making a calculation, how much can he receive in order to bestow?

Student: Maybe that's not clear because we have no example of this, of such a sort in our world where we make such a decision.

M. Laitman: But if I have a Reshimo, record, from the light and a Reshimo from the vessel, and I know precisely the kind of state I need to be in in order to regulate the relationship between them. Light versus the vessels, what else do I need?

Student: I don't know, I see many times we decide something, and we can't hold on to it. It's later in the state itself, some breaking point is revealed.

M. Laitman: Only during the shattering of the vessels, that's done intentionally by the upper one, who closed off some of its conditioning. And the lower one thinks he's going on the right track, the way it did, the way it should be. And suddenly, it appears that he didn't take into consideration the current state.

Student: So, what happens after several such attempts of failing, where there suddenly is a success in working with this coarseness? How is it that, suddenly, after several such failures, all of a sudden, we can work with a certain amount of coarseness?

M. Laitman: I wouldn't call them failures because the upper one can add to the lower ones all the power the lower one wants. Or all the powers the lower one must receive in order to not break, to remain intact. But He wants the lower one to break because by that, he will receive the feeling of shattering, the feeling of the absence of screens. And then he'll be able to receive them and guard them, protect them, correctly. It's like a person who did all kinds of things correctly. Suddenly he's doing something, and he receives a complete negation or revoking. So, he understands after the negation, the mistake, the error was revealed. And now he has lights, vessels, decisions, screens, all kinds of things that are a result of the shattering. So, he now has all the discernments to ensure he will not make any mistakes later.

Student: He has like a certain fear that he wouldn't dare, here, then he has a certain feeling, a good feeling, when he does, doesn't feel, an error, it's like growing. What's that maturing or growing, developing force?

M. Laitman: It comes from the same shattering because previously we couldn't feel what kind of vessels are there beyond the screen. Or whether or not we can receive, but now we do feel them, you understand? It's a great thing, without these records from the shattering, we would not be able to advance.

Question (Petah Tikva Center): (38:06) I hope I'm not diverting things here: There's ten Sefirot in Rosh, in Guv, in the Toch, in the Sof, and also the Partzuf seemingly is ten Sefirot. This ten Sefirot testifies to something that is whole, as relative? How should we relate to a Partzuf as something that's integral, that's whole, that needs all the parts? Let's say, without Sof, it won't receive a Partzuf, right? Let's say a Partzuf, it's a Partzuf when it has all those parts.

M. Laitman: Yes.

Student: So, what does it mean that Rosh, meaning in the reality of this world, there's no such thing as a Rosh, a head that exists on its own, and spiritually it's almost like the Rosh can be whole with ten Sefirot.

M. Laitman: Yes.

Student: So, what does it mean that in a Partzuf, is it worthwhile to look at it this way, or is it simply a Partzuf is a whole thing like that? What does it mean that in the ten Sefirot of Rosh, it's a whole thing on its own?

M. Laitman: It's not complete, rather there you have all the lights, all the vessels, all the records. Meaning, it's whole in potential, it's not completely whole.

Student: So, a Partzuf that is whole in Rosh, Toch, and Sof, all the parts are important just like every other part?

M. Laitman: Yes.

Student: Meaning the lowest part is as important as the highest part?

M. Laitman: Not almost but is as important as the highest part.

Question (Petah Tikva Center): (40:05) Rosh the Partzuf, when you said that we're in the Peh of Rosh, I want to ask: When we really talk about the calculation that the created being makes, where he's thinking and that's what happens in his body, it's like the root. When he does it in collaboration, where it's clothed with the direct light, and each calculation is very refined, very clear. How can you connect this to above reason, this work that is so precise that the creature does with the work with the upper one. How does that have to work with above reason, how can you take into account such meticulous calculation there, and when it's above reason? There's a connection between these things?

M. Laitman: Above reason is only the decision, to go not according to the will to receive, but according to the power of the will to bestow, the ability of the will to bestow. Later, he's making a calculation, how much he's actually capable of receiving in that desire, so it will be in bestowal. In other words, he's preparing the will to bestow, and he measures in it, evaluates how much in it he can receive so it will be in order to bestow. And accordingly, he's building himself relative to the other. Now, in this way of doing it, it turns out he gets a Partzuf from below up.

Student: There's a certain partnership in this work, between it and the light?

M. Laitman: Partnership, certainly, partnership from the time of the restriction, actually. He is now going to receive in order to bestow, that it’s based on the restriction that he did.

Question (Petah Tikva Center): (42:50) What does the lower one learn each time after the reflected light? What does it learn?

M. Laitman: Which conditions can he be in adhesion with the upper one?

Student: It learns this about the upper one, or about itself?

M. Laitman: It learns about himself.

Student: What does this do to itself after the reflected light?

M. Laitman: It didn't know if it's possible or not possible to perform the action of coupling and striking, and receiving the light, in order to bestow. Now he knows.

Student: How does it change its perception about the upper one?

M. Laitman: By that he becomes similar to the upper one. He resembles it, he clothes on it, in this action. And everything is open for it.

Student: Then that says that each time it goes through this process, it knows his response will be more out of the understanding of the upper one?

M. Laitman: Yes.

Question (Petah Tikva Center): (44:18) Can we say that after the shattering, there is no power in the Partzuf? The end of correction is in the end of correction. There is no Sof in the Partzuf. That Toch fills everything till the Sium Raglin?

M. Laitman: Okay, you can say that.

Question (Petah Tikva Center): (44:47) Only the Kli, the desire, was created, where is the Rosh? In the Guf or above the vessel?

M. Laitman: I don't understand how the Rosh is above the Kli.

Student: What caused the Rosh to appear?

M. Laitman: A decision, a decision of the Partzuf.

Question (Petah Tikva Center): (45:31) We build between us the desire to bestow, like we want to go, not according to how to receive but how to bestow. Then in this desire, we will be able to measure how much we can receive in order to bestow. Where does this calculation take place? How is this calculation being made that says how much we can receive in order to bestow in this desire?

M. Laitman: The calculation takes place in the Rosh of the upper one.

Student: What is our work inside this calculation?

M. Laitman: To raise the correct records.

Student: Only the desire to bestow, is that enough to stabilize it?

M. Laitman: Yes.

Student: Then the calculation will appear towards us, and we will be able to know how much we can receive in order to bestow?

M. Laitman: Yes.

Student: So, it doesn't depend on us?

M. Laitman: Ultimately, it's up to us.

Student: In what, because the calculation is being made by us or by the upper one?

M. Laitman: The calculation is done by us.

Student: In what because we presented a desire and now, what else can you calculate in this desire? How to differentiate between what yes and what not, and how much yes and how much not?

M. Laitman: That's what we will need to do.

Student: But towards what, what measure because to just establish this desire is really something common that is not known to us, yet. Then towards it, we have to kind of like, it's like there's some other variable in this equation.

M. Laitman: Yes, that's in faith above reason.

Student: To the extent in which we believe above reason, we will be able to receive?

M. Laitman: Yes.

Student: We will have to succeed in being in faith above reason?

M. Laitman: Certainly, how do you think you're building a spiritual Partzuf?

Student: To be in faith above reason, through our common screen to bestow? Is it the same thing?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (48:14) All that we have read so far is correct for the world of AK. Now, the moment Malchut rises to Bina on the second restriction, some other Sium is created, here, so it's like the whole system kind of changes.

M. Laitman: What changes there?

Student: An additional Sium. We talked about the Malchut. The Tabor, we said, is Malchut of Guf, Malchut of Rosh, and Malchut of Sium. But the moment Malchut rises to Bina, we have a new Sium that's in Tifferet of Guf. What changes, actually, after that move, that process? How is it built? We have work of the first restriction, which is clear.

M. Laitman: As usual, Rosh, Toch, Sof in a Partzuf that receives in order to bestow.

Student: Essentially, something changes after we have, or did we not get there yet?

M. Laitman: We'll get there, we’ll get to it.

Reader: (49:50) Announcements.

Song: (54:24)

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