Daily Lesson (Morning), May 28, 2024.

Part 2: Baal HaSulam. Preface to the Sulam Commentary.

Reader: (00:06) Shalom, we are studying the Preface to the Sulam Commentary. We continue from item 10. You can find the article in the Arvut system and also in the writings of Bala Sulam.

The Preface to the Sulam Commentary, item 10. Inverse Relation from Vessels to Lights

There is always an inverse relation between lights and vessels. In the vessels, the order is that upper ones are the first to grow in a Partzuf. First, Keter comes to the Partzuf, then Hochma, then Bina, then Tifferet, and then Malchut. For this reason, we name the vessels KHB TM, that is, from above downward, because so is their order of appearance in the Partzuf.

But the lights are opposite. The order of the lights is that the lower ones enter the Partzuf first. The first to enter is the light of Nefesh, then the light of Ruach, then the light of Neshama, then the light of Haya, and then the light of Yechida.

Thus, in the beginning comes the light of Nefesh, which is the light of Malchut, the smallest of all the lights. And the last to come is the light of Yechida, the biggest of all the lights. This is why we always name the lights NRNHY, that is, from below upward, as this is their order of entering the Partzuf.

M. Laitman: (02:40) Well, there are no questions, none? Well, let's continue, then.

Reader: (02:58) It therefore follows that while there is only one vessel in the Partzuf, which is necessarily the highest vessel—Keter—which is the first to emerge, the great light related to Keter, the light of Yechida, does not enter the Partzuf. Rather, the light that enters and clothes in vessel of Keter is the smallest light, the light of Nefesh.

When two vessels grow in the Partzuf, which are the bigger vessels—Keter and Hochma—the light of Ruach enters, too. In that state, the light of Nefesh descends from vessel of Keter to vessel of Hochma, and the light of Ruach clothes in vessel of Keter. Similarly, when the third vessel grows in the Partzuf—the vessel of Bina—the light of Neshama enters the Partzuf. In that state, the light of Nefesh descends from the vessel of Hochma to the vessel of Bina, the light of Ruach leaves the vessel of Keter and enters the vessel of Hochma, and the light of Neshama dresses in the vessel of Keter.

When a fourth vessel grows in the Partzuf, being the vessel of Tifferet, the light of Haya enters the Partzuf. In that state, the light of Nefesh descends from the vessel of Bina to the vessel of Tifferet, the light of Ruach to the vessel of Bina, the light of Neshama to the vessel of Hochma, and the light of Haya to the vessel of Keter.

When a fifth vessel grows in the Partzuf, the vessel of Malchut, all the lights enter their respective vessels. This is because then the light of Yechida is drawn into the Partzuf: The light of Nefesh descends from vessel of Tifferet to the vessel of Malchut, the light of Ruach descends from vessel of Bina and enters the vessel of Tifferet, the light of Neshama descends from vessel of Hochma and enters the vessel of Bina, and the light of Haya descends from vessel of Keter and comes into the vessel of Hochma, and the light of Yechida comes and clothes in the vessel of Keter.

M. Laitman: (06:35) Yes?

Question (Petah Tikva Center): (06:50) He speaks of a Partzuf, as if it's a relationship between the Creator and the created being, the created being and the Creator?

M. Laitman: Yes, certainly.

Student: Let's say that now, it's revealed, or it grows the first vessel grows, and then the light of Nefesh enters it?

M. Laitman: Yes?

Student: Is that the state of the entire Partzuf or a part of the Partzuf?

M. Laitman: It depends on the way he wants to speak, either about the parts of the Partzuf that receive one after the other. Or the entire Partzuf in relation to the next Partzuf.

Student: We're talking about the relationship between the Creator and the created being.

M. Laitman: Yes.

Student: The created being is now in a state where he says, this is Keter and this is the light of Nefesh.

M. Laitman: Yes?

Student: Then he says that in the same vessel where there was Keter, now appears the light of Ruach and a new vessel is revealed. What does it mean that in the same Kli new lights are revealed that are increasingly growing?

M. Laitman: This is with respect to the level. When light is revealed, let's say the light of Nefesh in the vessel of Keter. Later on this vessel of Keter expands and then it reveals the light of Ruach. And the vessel that had the light of Nefesh, the light of the previous vessel of Keter, now it descends to the state where the light of Ruach is in it.

Student: The degree is determined according to the greatest Kli and the greatest light. Again, there's a light of the vessel of Keter with a light of Nefesh, the next state, the vessel of Hochma emerges. In the vessel of Keter, the light of Ruach appears?

M. Laitman: Yes.

Student: You can now say that the light of Ruach reveals itself.

M. Laitman: Okay, well, let's say so.

Student: The vessel is the same vessel of Keter, so why does it remain with the same name? Why is it not a different vessel now? If it's a different light that's revealed in it? It remains the Kli of Keter but they're saying the Kli of Keter, the light of Ruach has appeared.

M. Laitman: Then what do you want him to say?

Student: No, that there's a degree of Ruach in the Partzuf, and then there's a degree of Neshama in the Partzuf. How can there be a vessel with the same name but each time a different light appears in it?

M. Laitman: That's how we call it.

Student: According to what, its quality, its screen? How is it called Keter when new qualities appear?

M. Laitman: Quality, he remains the Kli of Keter, and constantly as the vessel of Keter rises to a higher degree.

Student: So more of his quality is revealed, more of his composition?

M. Laitman: Yes.

Question (Petah Tikva Center): (10:40) Also about that matter, what's the difference between the different types of vessels, essentially? What's the difference between Keter and Hochma, the vessels themselves?

M. Laitman: The difference between them is the desire that each vessel uses.

Student: What's the essential difference between those desires?

M. Laitman: The desire to receive.

Student: If Keter can hold every type of light, so what’s the difference between it and any other vessel?

M. Laitman: That the other vessel can't contain those lights.

Student: The vessel of Hochma can contain almost all the lights except for one. That's the difference between those desires, maybe they're more refined, the vessel of Keter?

M. Laitman: Yes.

Question (Petah Tikva Center): (11:46) I want to ask about the lights entering, the pressure while they're entering. I understand it comes from the pressure from the host, from the surrounding light, and from implementing the root of the soul. What helps me truly work and see that my life depends on the entrance of the next light? That my demand to the surrounding light, that if I don't receive it, I'll be dead?

M. Laitman: I didn't understand, anything.

Student: The vessel needs to start by receiving the light of Nefesh until it receives the light of Yechida.

M. Laitman: Yes?

Student: I'm asking about the speed it happens in when it goes from the light of Nefesh to the light of Yechida, when it finishes correcting that vessel. In order for it to do it, there has to be some demand from the Kli to receive the lights as a necessity for life. Because from above you don't give any extras, so if the next light is concealed, if I'm in the light of Nefesh and the light of Ruach is completely concealed. Then I have no idea what it is, how do I reach such a demand that my life depends on it, that if I don't receive it, I feel that I'm dead?

M. Laitman: Because according to your vessel, you feel that you already want to receive the light from the next degree.

Student: That's what I'm asking about, what awakens that in me? How do I start awakening from below and I can feel that I need this light? That that’s what I think about all the time.

M. Laitman: According to the records that are in you.

Student: I'm trying to find what I can do in the work to speed up this time?

M. Laitman: To want to extend the light that, now, according to your records, is being revealed in you.

Student: If something is concealed from me and I have no contact with it and I don't even know how it tastes?

M. Laitman: But the records are there? If there are no records, then you would be dead.

Student: How do I speed up the revealing of the records? Or do I emphasize the exact point that the records are showing me about? How do I work on that to such an extent that my life depends on it?

M. Laitman: It all depends only on your personal work.

Student: What is this work, what is it, what am I doing that after I do it, I want to attain that record more, except for exertion in a general work? What am I yearning for, what do I do as a person, as a friend in Ten, that revealing that record is the most important thing in my life?

M. Laitman: Because all these records are already included in you. And you instinctively, internally, want to reveal them because that's what you depend upon.

Student: My question is how I don't wait for the record to be revealed but I speed up its growth. This coming out of that record as my desire to implement?

M. Laitman: Through the environment.

Student: What do I demand from the environment?

M. Laitman: You want to receive records from the environment, deficiencies, that will raise you to the next degree of deficiency, of lack.

Student: Everything in my environment, let’s say as a Ten, as a friend in the Ten and Bnei Baruch, that's exactly what it does. The desires that are there, are precisely what I need to implement.

M. Laitman: Yes.

Question (Petah Tikva Center): (16:34) The friend mentioned relation towards the Creator, between the light and vessel. In the Ten, when we work to formulate some desire, some mutual demand, what's that work towards the light, then, what is this? We start feeling, we formulate some common desire, some common demand, some connection that exists. Every time we're trying to better it in some kind of way. What's the work before the light, what is that in the Ten? Or can't we even grasp it?

M. Laitman: The work towards the light is where we evoke by the records in the desire to receive such that we awaken the lights to illuminate upon us.

Student: What happens in the connection. what happens in the connection as a result of this illumination?

M. Laitman: In the connection?

Student: In the connection between us, what happens?

M. Laitman: Oh, between us. We, too, by that awaken each his friend.

Student: The influence of the light, we can see by the friend's awakening?

M. Laitman: Yes.

Student: Then we awaken more?

M. Laitman: Yes, in this way, so on and so forth.

Student: What is revealed, what is that thing being revealed?

M. Laitman: What is revealed?

Student: What is revealed?

M. Laitman: New lacks.

Student: It's an awakening and a deficiency, awakening and a deficiency.

M. Laitman: Yes.

Student: Until? Or there's no limit?

M. Laitman: Until they're all filled.

Student: All filled, that's a degree, or is that only in the end?

M. Laitman: It depends what you think. In the end, it'll be the end of correction.

Student: Yes.

M. Laitman: For the time being, each time, a level is filled and frees its room for the higher up level.

Student: There's some feeling of fulfillment, suddenly?

M. Laitman: Yes.

Question (Petah Tikva Center): (19:15) Let's say in the Ten, some light enters, we usually say that it reveals darkness or dirt, a lack of resemblance.

M. Laitman: Yes?

Student: If the light of Nefesh enters the Ten, what does it mean that in the vessel of Keter there's a light and in the rest of the parts the light supposedly is not clothed? It shines but, for a need to keep correcting, to keep working, how is the order of the work revealed in a way that let's say some light was shining in the Ten? What do the other parts that still don't shine in them, yet. How do they reveal their work because we say, let's say a dark room with no light, so you don't see the problems, you don't see you need anything?

M. Laitman: Yes?

Student: When the light enters, the opposite is revealed. That there's problems, trouble, bad things?

M. Laitman: Yes.

Student: How does an integral vessel where the light enters some part use that light for a deeper, a higher, development?

M. Laitman: I would say it like this: The vessel that is filled with light on the way on the path, all its parts illuminate in all the other parts. And then it turns out that they all feel what they're attaining, right now, and they also all illuminate to all. And then in each of them the ability, an additional ability is illuminated to be able to illuminate. This is what all together connects in them, into a new lack, into a new degree.

Student: How do all the parts in this vessel, supposedly, draw forces from the purest vessel, highest vessel? That, now it, supposedly is an adhesion with the light of Nefesh with the upper one?

M. Laitman: Yes?

Student: How do all the other parts participate with it and connect to that purity of the vessel?

M. Laitman: But the vessels, the Sefirot, there are some that are still empty. And in them that lack is revealed, that’s not full.

Student: Yes, so, that's exactly the point I'd want to clarify if we can.

M. Laitman: Well?

Student: One vessel supposedly is pure, filled in adhesion, and the rest of the Sefirot are empty from light. But there's a record that in this integral vessel the light enters. So how do the other empty Sefirot join that work now that there's a part of the vessel that's in adhesion?

M. Laitman: So what's the question?

Student: How do the other empty Sefirot join the vessel that contains the light and start working? What is their work by joining the light integrally that enters the Partzuf?

M. Laitman: To reveal this light in them, if I understand correctly what you're trying to ask.

Student: The revelation that they are opposite or lacking. That the feeling of light that enters can reveal them, that they will suddenly receive a taste of lack of connection, lack of matching, because the light enters to the vessel of the Partzuf. It’s like, before that, if there was no light, so the Partzuf, would have no discerments. By the light entering, there could be vessels that will suddenly feel that they are empty.

M. Laitman: Yes, yes, certainly.

Student: And that will actually wake them to continue the work.

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (24:48) What is the connection between each ones private work in the Ten to the work of the Ten? Let’s say, one person in the Ten made a very big effort to connect, to do something for the friends, and they do not know that. But something happened to him, he achieved something, it does not matter what. How does it affect the rest of the Ten? In what way does their common relationship connect it to each ones private state?

M. Laitman: He receives the new situation that he attained, revealed, let’s say benefited from it, rewarded, was rewarded with. He receives it and receives it through them until it comes to him, it’s just that they don’t feel. And in him, it is felt because it’s him in his deficiency, he invited it, this light. So now, what are you asking?

Student: How will it affect them and how will they affect us?

M. Laitman: They will merit in their secondary vessels from it, not with the main ones, in the Partzuf. And they are ready to be, somewhat in the degree like him, in potential, not in practice.

Student: All this happens, also, if not everyone knows the other’s state?

M. Laitman: Yes, as long as we work together, somewhat, connected to an extent.

Student: It could also be that like an individual gained, and it’s also not because of it, but because of the state of connection in the Ten.

M. Laitman: Yes.

Student: Is it all mutual?

M. Laitman: Yes, and you can talk about the whole world, which is incorporated that way.

Student: Now I'm asking, how is that connected to the Partzuf, to attaining the Sefirot between us?

M. Laitman: In Partzuf there is a different matter, there is a different matter. There’s what we call the potential and the practical implementation of it. It could be that in potential, they are all connected to one another, and therefore, one who draws the lights passes them through the friends, even though they do not recognize it, and that’s how it is. And then, each of them that awakens to continue it, then according to that each one continues, extends.

Student: I once heard you said that we need to discover the Ten Sefirot in the Ten.

M. Laitman: Yes, of course, it is desirable, yes.

Student: I have nothing to ask about it, that is the source of the questions.

M. Laitman: Yes, it is certainty that then each one reveals what he’s worthy of, according to his soul.

Question (Petah Tikva Center): (28:41) I heard that everyone illuminates towards everyone, and then in each one another ability to illuminate is revealed?

M. Laitman: Yes?

Student: What does it mean to illuminate towards everyone?

M. Laitman: Each wants to extent that lack that the friends are extending. And then it turns out that they have a common deficiency.

Student: What does it mean to extend?

M. Laitman: It's like to extend upon himself light, filling.

Question (Petah Tikvah Center): (29:37) We were talking about the records, that the light clothes in the record. In the previous lesson, we talked about the middle line, can we say that the clothing of the light in the record it’s determined to the middle line? Can we say that?

M. Laitman: It could happen or not.

Student: Because there are infinite records that we go through in all kinds of ways. The records are constantly revealed but how do we implement them? That’s why I'm asking, because the same record we implement, like somehow if we annul. Or could we call that determining to the middle line?

M. Laitman: It's not always, there are different records, different kinds of records.

Student: In the Ten how not to miss out, let's say in the states, because any state, we see things we have to go through.

M. Laitman: Be inclined towards the adhesion to friends, and then with certainty you're collecting those records and implementing them, correctly.

Question (Petah Tikva Center): (31:18) What are the main vessels and the secondary vessels in the Partzuf?

M. Laitman: That you can even say about the Sefirot. There are Sefirot from Keter to Malchut and there are Sefirot in incorporation, between the Partzufim. And there are all sorts of Sefirot, the main ones, secondary ones, tertiary, etc.

Student: When we connect in the Ten, we're connecting in vessels?

M. Laitman: You're connecting in their records.

Student: In secondary vessels, that's where we incorporate?

M. Laitman: Yes.

Student: What is the common vessel between us, where is it?

M. Laitman: The common vessel, you could say is, that's how we say it, how we speak about it. In order to emphasize that which is common between the Partzufim, between the desires, between the yearnings, attainments, that common thing.

Student: We don't connect through our main vessels?

M. Laitman: In our main vessels, no?

Student: Why not?

M. Laitman: Because they are as they are, they sustain the foundation of each and every one.

Student: When then, between them, there's a connection in those main vessels?

M. Laitman: That happens in an opposite manner. Let's say, in the end of correction when we connect then we already return to the beginning, kind of.

Question (Petah Tikva Center): (33:31) I heard that the Ten, let's say Rabbi Shimon Ten, represented the Ten Sefirot, right?

M. Laitman: Yes.

Student: Our ideal Ten Should be that way, right?

M. Laitman: Yes.

Student: In that state, the Ten Sefirot are in a circle, right, they're in a state of equality?

M. Laitman: Let's say.

Student: In this description, the Ten Sefirot are from above downwards, what's the difference between those two states? When are Ten Sefirot in a circle and when are they from above downward?

M. Laitman: We talk of the Ten Sefirot from above down, and from below upward, this is according to the connection of the Sefirot, the emergence of the Sefirot. And there are Sefirot that are connected in a broad manner, not in a height.

Student: Our Ten should be horizontal, right?

M. Laitman: No, both this and that.

Student: When Rabash writes that the Ten has to be equal, that’s not a Ten, horizontally?

M. Laitman: There is no such thing as a Ten in equivalence, in equality. A Ten in equality, then we're already talking about screens. About what enters into the work of the lower ones. Where the lower ones come to a state that they have a goal for everyone to be equal and everyone be in mutual help, etc. But to begin with, there is no such thing.

Student: What depiction should be to see that we're a spiritual Ten?

M. Laitman: A spiritual Ten, first and foremost, is that each wants to somewhat help that which the other is missing.

Student: To complete the other or to complete the Ten?

M. Laitman: To complete the other, yes, the other. The meaning is, his place in the Ten.

Student: Does he know what his place in the Ten is?

M. Laitman: About the friend, he can know, about himself, not so much. And that's how, when they complete one another, it turns out that we're all upon everyone. And each then receives a lack of who he is, what he is, and how he completes everyone?

Student: What's the place of the friend in the Ten? I reach a point where I know that he's Hod and he's Tifferet, or what?

M. Laitman: No, that's the individual work that each and every one fulfills and goes with.

Student: I don't understand.

M. Laitman: You can't say about a friend that he's Hod and this one's Tifferet. Rather, you're talking about a certain work that this friend, let's say, fulfills to a certain level, under certain conditions.

Student: Meaning the place in the system?

M. Laitman: Yes.

Question (Petah Tikva Center): (37:42) Rabash writes that before they become equal, there is a work in being small or big. Meaning first we have to build a system in the Ten.

M. Laitman: Certainly.

Student: When do we, as a Ten, are the vessel of Malchut, that we all draw the light together, like we call Knesset Yisrael? Or when are we individuals as Sefirot that receive that one light, one receives, the next doesn't? When are we as one whole vessel, and when are we as individuals?

M. Laitman: That's how the Creator, or fate, plays with us. It's not that we, in our work and our efforts, move ourselves from place to place, from degree to degree.

Student: In our natural work, what we're doing, we are trying to be Malchut that is connected? That all the friends together are drawing a common deficiency but working in a common manner in drawing the light?

M. Laitman: Yes.

Student: That's the form, and whatever the light does, let's say, separates between things in the Ten, that's already the light doing.

M. Laitman: Yes.

Student: But our natural work has to be that we're all as one, drawing the light.

M. Laitman: Yes.

Question (Petah Tikva Center): (39:42) If the Ten is the Partzuf, there’s a Rosh, Toch, Sof. Can we say that the active part is the Rosh and the passive part are the Sof?

M. Laitman: No.

Student: How to see that in the Ten, such a division of Rosh, Toch, Sof in the Ten?

M. Laitman: Connect to everyone and then you'll see.

Question (Petah Tikva Center): (40:15) Can we say that in the connection between us, some common level of coarseness will be established. That we'll be able to define it as Hochma or Bina, and then also, the screen will be built in such a way. And then we can start working, meaning, we can raise a reflected light. Then that specific light that clothe, we will clothe it on something that’s called Kli of Keter, that all the lights we clothe on that vessel Kli of Keter or maybe Galgalta, is that the process?

M. Laitman: Let’s say that, yes.

Student: How do we come closer to it through the connection between us? What should we or how should we reach a common level of coarseness that we can recognize in the Ten?

M. Laitman: That we can't measure now or keep or define, but it'll work out, don't worry.

Student: Where are we, way before these definitions?

M. Laitman: We're on the way, we're on the way to implementing it.

Student: That's by, faith above reason, what we read earlier?

M. Laitman: It's through connection.

Question (Petah Tikva Center): (41:44) The last few days are very exciting, that we start talking about the lights in the Ten. Do we have something to give gratitude for?

M. Laitman: Okay.

Student: You’ve told a friend that we are continuing the deficiency of the friends in the Ten. Does is that already drawing the light?

M. Laitman: Yes.

Student: In a private way?

M. Laitman: The deficiency invites the lights, of course.

Student: That's our establishing as a Ten that all the nine connect to that deficiency?

M. Laitman: Yes.

Student: Can we ask, what it invites into the Ten, when all the Ten connects to one deficiency?

M. Laitman: I don't know, I don't know but we're on the way to that.

Question (Petah Tikva Center): (42:48) Yesterday, you said that Baal HaSulam, until he discovered this law of inverse value between lights and vessels, it took him a long time. Is this law, it's not theoretical to write it in a book, but it's a spiritual work to reveal the Creator. So what's this inversion?

M. Laitman: I didn't understand. The inverse relations between vessels and lights?

Student: Yes, what is that?

M. Laitman: That's something we have to reveal, it needs to be revealed. Meaning to the extent in which the vessel is more refined, it's closer to the light. But it's further away from extending it and vice versa. That's called, the inverse relation between lights and vessels. What else can I say about that, I don't know?

Student: You said that Baal HaSulam, it took him a while to reveal it.

M. Laitman: Yes?

Student: That's when every person reveals this law inside the work?

M. Laitman: Yes, that, each and every person needs to discover that.

Student: So, what is that revelation?

M. Laitman: To the extent in which I'm coarse, I have the possibility, although I'm further away from the light, but if I awaken upon myself, I can be closer to the light and further away from my desire to receive. It's an opposite relationship between the lights and the vessels.

Question (Petah Tikva Center): (45:05) Every vessel that is revealed, first of all it gets the light of Nefesh?

M. Laitman: Yes.

Student: And the upper ones are more. What is the light of Nefesh, it's the smallest light, what does it mean?

M. Laitman: The light of Nefesh is like the breath of air, something like that. It's the smallest light that fills, vitalizes it, and stands him up gradually towards actions, like a baby.

Student: Is it felt in the whole Ten, the light of Nefesh, yes?

M. Laitman: From one upon others, everyone that's really common work, yes.

Student: Also in the common work, it doesn't matter, that's the first light that's received.

M. Laitman: Yes.

Question (Petah Tikva Center) (46:13) I'll divide it into two. First of all, there's the five vessels, within which gradually the lights cascade. Those five vessels are the Toch or Toch and Sof, let's say, when these five vessels are full? Do the five vessels exist in the Toch of the Partzuf?

M. Laitman: In the Rosh, in the Toch, and in the Sof.

Student: Rosh, Toch, Sof are the five vessels?

M. Laitman: Yes.

Student: Okay, and the expansion, itself, is defined by the coarseness in the screen?

M. Laitman: Wait, again?

Student: I'll say it again, these five vessels of the cascading of the light inside the Kli, are they in the Toch of the Partzuf, or?

M. Laitman: Well?

Student: Or, is it Toch and Sof, the body of the Partzuf, the Guf?

M. Laitman: The five vessels are all in Rosh, Toch, Sof.

Student: Rosh, Toch, Sof, meaning?

M. Laitman: It can't be that it won't be revealed here and not revealed there. A vessel is a vessel, a Partzuf is something whole.

Student: Okay, when we, when the screen, the coarseness of the screen defines the level of revelation of these five vessels?

M. Laitman: Right?

Student: What is the level of coarseness in the work between us?

M. Laitman: In the work between us, the degree of coarseness is as much as I can bestow upon the friend through my work.

Student: Is there a certain necessary minimum that of the correct relation in the Ten towards friends in order to reach that first stable stage?

M. Laitman: Yes.

Student: What is that necessary minimum?

M. Laitman: The general coarseness in the root of the first phase.

Student: When this minimal coarseness exists, that basic relation in the Ten, then only the Rosh is revealed?

M. Laitman: No.

Student: Or is it revealed at once?

M. Laitman: No. Rosh Toch Sof, we're not talking about where there's revelation. But that, the smallest coarseness, we call that Rosh.

Student: Okay, so again, one step backwards: How do we in the Ten intensify the coarseness between us? What's the action that we can do in order to grow it?

M. Laitman: To increase your coarseness?

Student: Yes.

M. Laitman: I do exercises. It's like working with weights, you lift them this way, that way, until you become stronger.

Student: Can you give a practical example that we can work with in the Ten? An exercise that we can do?

M. Laitman: Yes, try throughout the day, not to break away from each other. Each one thinks about the friends.

Student: And through that exercise it is actually?

M. Laitman: By this exercise, you'll feel that you must connect with one another and keep going that way.

Student: From that, we will feel more the mutual dependency?

M. Laitman: Yes.

Question (Petah Tikva Center) (50:35) But this exercise, it’s like coming and moving from like 0 to 100 kilos, it's not in one's possibility to be able to think about the friends all day long?

M. Laitman: Right.

Student: So where do we start with?

M. Laitman: That's what we start with.

Student: From 100 kilos?

M. Laitman: Yes.

Student: What do I discover, that I can't?

M. Laitman: Then you pray, you ask, you do all kinds of, you make efforts. You do all kinds of actions that will help you not forget about the friends and more and more.

Student: (Hadera 1): (51:48) After all, the light is in absolute rest. Meaning, the light of Nefesh and Keter is already a feeling in Malchut?

M. Laitman: Yes?

Student: Which means that Malchut can already yearn for that light? And to awaken a lack in her and begin to draw it through the rest of the Sefirot?

M. Laitman: Yes.

Student: And that's already to work in the Ten?

M. Laitman: Yes.

Student: Thank you.

Student: Can I ask one?

M. Laitman: Yes.

Student: The moment the upper vessel, or the two upper vessels are revealed, meaning receive light. That means that the Sefirot are also made of individual Sefirot? So in each and every Sefira, the Keter and Hochma are filled with light?

M. Laitman: Yes.

Question (Kyiv 1): (53:00) This exercise you gave us, we'll try to do it, today, and we'll think about the friends. How in that state, that common state of ours in the Ten, can we reveal the ten Sefirot?

M. Laitman: That's not for now, not for now. We're just going to get confused.

Question (Haifa 1): (53:37) About the inverse relation, if we say that the light of Nefesh enters the Keter. So we're talking about the fact that Nefesh that enters Hochma, that's really Nefesh of Haya? And then that will fill the NRNHY that was the Yechida, that NRNHY, is that what it talks about?

M. Laitman: Yes, you said it right.

Question: (Holland): (54:23) Continuing this discussion, what does it mean, let's say, that Nefesh first comes into Keter, and then shifts down to Hochma until it eventually comes down, let's say, to and fills the Malchut? What do these shifts mean in the Ten?

M. Laitman: The coarseness is revealed through all the vessels from Keter to Malchut. And then all those vessels are filled with that same light, only what belongs to each and every vessel's degree.

Student: What are we doing in the Ten to make the shift down of Nefesh to the next, let's say, from Keter to Hochma?

M. Laitman: We want to extend that revelation through all our vessels, that's it.

Question (Women Moscow 18): (55:53) Do I feel the light or don't feel the light? If I don't discern, if it's Ruach, Nefesh, how to start discerning, feeling the specific light? It seems to me like each time the light enters, it's some Nefesh, some small illumination. And again, it enters only a small light.

M. Laitman: Try not to separate from it.

Student: But it leaves, I don't know how to hold on to it, how do I hold it?

M. Laitman: Pray it doesn't leave.

Question (Women KabU 2): (56:37) As we use the coarseness, are we purifying it?

M. Laitman: We want, through the coarseness, to reveal the higher lights, to draw them and to keep them as much as we can inside us. Through this the vessels are revealed, and they become bigger, and by this our feeling grows more. And in this way, we rise through the revelation of the lights in the vessels.

Question (Turkiye 2): (57:53) What do we need to pay attention to when we do this exercise that you gave us in the Ten?

M. Laitman: What else can we do?

Student: Sorry, there was a technical problem. The friend is asking, what do we need to pay attention to when we do exercises between us?

M. Laitman: What do we have to pay attention to?

Student: When we do the exercises, you gave us an exercise.

M. Laitman: When we do the exercises, we have to pay attention to the lights on the vessels, all in all, that's the main thing, lights in vessels.

Question (KabU 2): (58:53) Is it correct to say that the coarseness of Keter can only draw the light of Nefesh?

M. Laitman: Yes.

Question (Moscow 3): (59:01) Why is the Kli of Malchut the smallest vessel?

M. Laitman: Because it's the last one.

Question (Kavkaz 1): (59:08) How does the Partzuf develop itself so that the lights will extend to the depth of the Partzuf?

M. Laitman: The Partzuf draws the light into itself, then as much as the lights are revealed in the Partzuf, they pass through to lower Sefirot more coarse, more distant than the first Sefirot in the Partzuf. Then, the light expands in the vessel in this way, until Malchut receives the smallest light.

Question (Women Petah Tikva 6): (59:54) In what does each have to complete the other in the Ten? What does each person need to complete the other in the Ten?

M. Laitman: In what he's unique, what's unique in the Ten to his quality. He draws the light according to his quality. By this, the lights, all in all, connect to become one light.

Question (Latin 7): (01:00:36) What practical actions enable us to keep focused on the Ten throughout the day?

M. Laitman: By each and every one depicting himself, how he completes the others.

Question (Women French): (01:00:54) Where is the Creator the moment we think about the friends?

M. Laitman: He is in the friends, between the friends.

Question: (01:01:06) How to use, correctly, hearing the lesson the second time throughout the day?

M. Laitman: Check if you heard things right, maybe you didn't hear them right the first time, while hearing the article. And to see how you can connect, how you can put together more questions, according to what we're discussing.

Question (Women Moscow 8): (01:02:20) I heard to work with the Sefirot is also done horizontally and vertically. Our work is to do it horizontally and what the Creator draws us to?

M. Laitman: Yes.

Question (Women PT 38): (01:02:44) How do we pray to the Creator, how do we attain the light?

M. Laitman: Can you repeat?

Student: I'll try again, you said that we need to try and hold on as much as possible to the light so it won't leave. How do we do that in a not egoistic way and the reason for that request?

M. Laitman: It can’t be egoistic, because if it will be egoistic, it will depart. We have to want to receive the lights that will have the force to bestow. And by receiving these lights, we can bestow through the friends to the Creator, then the light won't depart. That's it, we constantly need to depict to ourselves how to do it. We draw the light, it shines in us and we discover it in order to bestow back to the Creator through all the friends.

Question (Florida): (01:04:17) Is it right that the coarser the vessel, the greater light it needs? Is that the reason why they enter the Partzuf in this way?

M. Laitman: Yes, that’s the opposite value between lights and vessels. What’s next?

Reader: We have The Giving of the Torah, we can do that, or we can continue to Gimel, item 13?

M. Laitman: Yes, item 13.

M. Laitman Reading: (01:05:23) Now you can see why we say that through Malchut’s ascent to Bina, the degree ends under the Hochma. And for this reason, only two Sefirot remained in the degree—Keter and Hochma—while Bina and TM of the degree were canceled and descended from the degree (as written below, Item 17). Yet, this relates only to the vessels. It is the opposite in the lights: The lights Nefesh-Ruach remained in the degree, and the lights Neshama, Haya, and Yechida were canceled from the degree. Clear? Reader, read it again.

Reader: They say that I skipped over 12.

M. Laitman: Well, that's what you said

Reader: Read 12 again?

M. Laitman: Yes.

Reader: Item 12

Reading: (01:06:17) “...You find that as long as not all five vessels…”

You find that as long as not all five vessels KHB TM have grown in the Partzuf, the lights are not in their designated places. Moreover, they are in an inverted ratio, since if the vessel of Malchut—the smallest vessel—is lacking in the Partzuf, the light of Yechida—the biggest light—will be missing. If the two bottom vessels—Tifferet and Malchut—are missing, the two biggest lights—Haya and Yechida—will be missing. If the three bottom vessels—Bina, Tifferet, and Malchut—are missing, the three biggest lights—Neshama, Haya, and Yechida—will be missing, etc.

Thus, as long as not all five vessels KHB TM have grown in a Partzuf, there is an inverse relation between the vessels and the lights. If one light and one vessel are missing, the biggest light, the light of Yechida, will be missing. And it is the opposite in the vessels: The smallest vessel will be missing—the vessel of Malchut.

M. Laitman: Any questions about that?

Reader: (01:08:28) So, qualitatively, what does it mean that actually, a person is, the Partzuf is not completed, only in the end?

M. Laitman: Of course.

Student: What does it mean that the vessel, that the light enters the vessel that is suited to it, or adapted for it? How is it different from the light being in the Partzuf but not in the vessel that is adapted for it?

M. Laitman: I guess it wasn't all revealed as much as it needed to.

Student: What does it mean because seemingly it's already there but not in the Kli. So, is it there, or is it not there? Or is it there but not felt?

M. Laitman: It exists but not at its own place.

Student: And the fact that the vessel is in its place, there's a rule that the light cancels the vessel?

M. Laitman: Yes?

Student: So how can it be that such a state is enabled where the light is in its vessel? It seemingly fills it?

M. Laitman: Yes?

Student: So how can that be? It cancels it, if it's according to the rule that the light cancels the vessel, it's supposed to cancel it.

M. Laitman: Yes?

Student: But it's not supposed to be because the whole idea of inverse relation between lights and vessels, if I understand correctly, is so that the lights will not cancel the vessels?

M. Laitman: No, it doesn't come from that, it’s that, simply, the lights, according to their development, and the vessels, according to their development, complete one another. But they're opposite, they're inverted from one another.

Student: And that's how it is in the end, meaning, also when the vessel of Malchut receives the light of Nefesh?

M. Laitman: Yes?

Student: Is it still an inverse relation, there?

M. Laitman: The vessel of Malchut is the smallest vessel, and the smallest light is Nefesh, so they are suitable for one another.

Student: So if they're adapted to one another then they're supposed to cancel one another?.

M. Laitman: Not specifically.

Student: How not?

M. Laitman: Because that's a vessel for that light and it can sustain it. Also, according to its quality, also according to its magnitude.

Student: Now, why do they say that Malchut is the smallest vessel? It's actually the coarsest vessel. Why the smallest vessel?

M. Laitman: According to the reception of the lights, it's the smallest vessel.

Student: That's clear but we're not talking about according to the lights. According to the lights, we say the smallest is Nefesh, that's clear. But if we want to compare it to vessels then we need to say Malchut is the biggest vessel.

M. Laitman: Okay.

Student: It's the coarsest.

M. Laitman: According to a desire.

Student: Yes, according to a desire.

M. Laitman: But according to the ability to sustain the light?

Student: But where does Malchut sustain this light, in Keter or in Malchut?

M. Laitman: In Malchut.

Student: In Malchut? She doesn't raise reflected light all the way to the Keter? Is that considered that she's sustaining this light?

M. Laitman: That's true, too. The reflected light from Malchut reaches Keter. That's why the light of Yechida can clothe but where does it clothe? In the Keter, right?

Student: So what does Malchut have from that?

M. Laitman: That it sustains the vessel of Keter with the reflected light. And it can sustain the light of Yechida in reflected light, that's what belongs to her.

Student: Is it felt in her, the fact that the light of Keter, the fact that the light of Yechida is clothed in the vessel of Keter, thanks to Malchut. Is it felt in her or is it felt in the Keter?

M. Laitman: It is felt in Malchut.

Student: How?

M. Laitman: That she holds this light.

Student: But it's not clothing in her.

M. Laitman: But there's reflected light from it.

Student: It's felt in her as reflected light?

M. Laitman: Yes.

Student: What's the connection, what's the relationship between Keter, the reflected light, and the Yechida that clothes her?

M. Laitman: Yechida can't clothe otherwise, only in the reflected light from Malchut.

Student: So, nevertheless, it turns out that also when the lights clothe within the vessels, they're still not clothed. They're clothed specifically through the reflected light?

M. Laitman: Yes.

Student: Now, as to our work, when he says that, actually until all five vessels are completed, the five lights are not completed. What does that mean as far as the correction is concerned? That until the end of correction takes place, the state will actually be felt as lacking, lacking more, lacking more, lacking more. And then only in the end it will be completed?

M. Laitman: Yes.

Student: It's truly incomprehensible?

M. Laitman: Why? Every place, every light you receive in order to bestow, something will be lacking from the true light.

Student: It's as if the correction is not really gradual, it's at once.

M. Laitman: Why?

Student: Because if only in the end the lights are completed in the vessels that are adapted for them. And all the way there, they're not where they're supposed to be?

M. Laitman: Yes?

Student: So it turns out that it's all the time, it's lacking, lacking, lacking more, lacking more, lacking more?

M. Laitman: Yes?

Student: In the end, everything is perfect?

M. Laitman: Not in the end, in the final action everything is completed.

Student: In reality, how does this result get implemented? How is it realized in the feeling of the soul?

M. Laitman: In reality, it's realized by us feeling our life worse and worse and worse, and that's how it'll be all the way to the end. And in our final actions towards the end, that's where we will feel how the lights clothed in their vessels.

Student: And what can sustain the desire to receive in such a process?

M. Laitman: Only the wisdom of Kabbalah.

Student: Because what does it give him?

M. Laitman: Because it explains the matter to us, that secret.

Student: Explain is good, but how does it come into feeling, that he'll be able to be filled by this process?

M. Laitman: That whoever studies and extend the lights into their vessels, somehow. So they understand that they bring the correction closer.

Student: Understand?

M. Laitman: Yes and feel.

Student: What do they feel, in the end?

M. Laitman: No, even during, while realizing.

Student: What do they feel?

M. Laitman: They feel that what they're doing in the vessels, although they aren't corrected yet, the way they should be. But they are still coming closer to the end.

Question (Petah Tikva Center): (01:17:46) Can we say that the stage of inverse relation between lights and vessels is only in the entry of the lights? And in the end it's no longer inverse, can we say it that way? Only in the stage of the entering of the lights into the vessels, it's considered inverse. But when it ends, there's already no oppositeness of the lights in the vessels?

M. Laitman: You can say that, yes.

Reader: (01:18:47) We have a report now.

Reader: (01:21:03) Announcements and we'll conclude with a song.

Song: (01:22:42)

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי11 окт. 2024 г.(בוקר)חלק 1 רב"ש. מהי התפלה על עזרה ועל סליחה, בעבודה. 4 (1988)

חלק 1 רב"ש. מהי התפלה על עזרה ועל סליחה, בעבודה. 4 (1988)

רב"ש. מהי התפלה על עזרה ועל סליחה, בעבודה. 4 (1988)

טועןתיכף מגיע

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי11 окт. 2024 г.(בוקר)
חלק 1 רב"ש. מהי התפלה על עזרה ועל סליחה, בעבודה. 4 (1988)

טוען
תיכף מגיע

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם