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

Daily Lesson (Morning), May 23, 2024.

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

Reader: We are reading from the writings of Baal HaSulam, “The Preface to the Sulam, [Ladder] Commentary.” You can find the study materials on our website and ask questions there.

Reader: (00:32) Title: Ten Sefirot Number 1.

Ten Sefirot

1) First, we must know the names of the ten Sefirot: KHB, HGT, NHYM. These are acronyms for Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. These are also the ten coverings of His light, established so the lower ones can receive His light.

This is like the light of the sun, which is impossible to look at unless through a darkened glass that diminishes its light and makes it suitable for the eyes’ ability to see. Similarly, had His light not been covered by these ten coverings, called “ten Sefirot,” in which each lower one further covers His light, the lower ones would have been unable to obtain it.

Reader: (01:58) Number 2.

2) These ten Sefirot are the ten holy names in the Torah: The name Eheyeh [pronounced Ekyeh] is the Sefira Keter, the name Yah [pronounced Koh] is the Sefira Hochma, and the name HaVaYaH with punctuation of Elokim is Bina. The name El [pronounced Kel] is Hesed; the name Elohim [pronounced Elokim] is Gevura; and the name HaVaYaH with punctuation of Shvah, Holam, Kamatz is Tifferet. The name Tzvaot [pronounced Tzakot] is Netzah and Hod; the name Shadai [pronounced Shadi] is Yesod; and the name Adonai [pronounced Adni] is Malchut (The Zohar, VaYikra, Items 157-163, 166-177).

M. Laitman: (02:55) Yes, that's also clear. We can read the Sefirot, we can call the Sefirot by names. Go on.

Reader: (03:11) Number 3.

3) Although we count ten Sefirot, there are no more than five phases in them. These are called Keter, Hochma, Bina, Tifferet, Malchut, and their content is clearly explained in the “Preface to the Wisdom of Kabbalah” from its beginning to Item 7. Read it there because there is no need to repeat it here, but these are the foundations of the wisdom. The reason we count ten Sefirot is because the Sefira Tifferet contains six Sefirot, called Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, which makes them ten. To understand this, see “Introduction of The Book of Zohar,” “Mirrors of the Sulam” (p 5).

These five phases KHB TM are discerned in every emanated and in every creature in all the worlds—the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which correspond to the five phases KHB TM—and in the smallest item in reality. We discern that the Rosh [head] in it is Keter [crown], from its Rosh to Chazeh [chest] it is Hochma, from Chazeh to Tabur [navel] it is Bina, and from Tabur down it is Tifferet and Malchut. The meaning of the five worlds is explicated in the “Preface to the Wisdom of Kabbalah” (Items 6-10).

Reader: (05:22) Why Tifferet Includes HGT NHY. Number 4.

4) When the five phases KHB TM emerged, they were incorporated in one another in such a way that each of them contained KHB TM. However, in the Sefira Tifferet, the level of the Sefirot descended from being GAR; hence, the names of the KHB TM included in it changed to HGT NH and Yesod, which contains them. Therefore, when we say that Tifferet contains six Sefirot, it is not because of its merit over the first three Sefirot. On the contrary, it is the lack of light of GAR in it that caused the five phases KHB TM in it to receive different names: HGT NH.

Thus, Hesed is Keter, Gevura is Hochma, and Tifferet is Bina, Netzah is Tifferet, and Hod is Malchut. The Sefira Yesod is added to them, but it is not an additional phase to the five phases. Rather, it is only a container that contains all five Sefirot HGT NH within it. Also, they are always called VAK, which is an acronym for Vav Ktzavot [six edges], which are these six Sefirot HGT NHY. Since this descent of the five phases to HGT NHY occurred only in ZA, we attribute the five changed phases only to ZA.

M. Laitman: Let's read it again.

4) When the five phases KHB TM emerged, they were incorporated in one another in such a way that each of them contained KHB TM. However, in the Sefira Tifferet, the level of the Sefirot descended from being GAR; hence, the names of the KHB TM included in it changed to HGT NH and Yesod, which contains them. Therefore, when we say that Tifferet contains six Sefirot, it is not because of its merit over the first three Sefirot. On the contrary, it is the lack of light of GAR in it that caused the five phases KHB TM in it to receive different names: HGT NH.

Thus, Hesed is Keter, Gevura is Hochma, and Tifferet is Bina, Netzah is Tifferet, and Hod is Malchut. The Sefira Yesod is added to them, but it is not an additional phase to the five phases. Rather, it is only a container that contains all five Sefirot HGT NH within it. Also, they are always called VAK, which is an acronym for Vav Ktzavot [six edges], which are these six Sefirot HGT NHY. Since this descent of the five phases to HGT NHY occurred only in ZA, we attribute the five changed phases only to ZA.

Reader: (10:03) Title: Light and Vessel. Number 5.

5) It is impossible to have light in all the worlds without a vessel. The matter of the spiritual vessel is explained in the “Preface to the Wisdom of Kabbalah,” Items 3-4. Initially, there was only one vessel in the ten Sefirot—Malchut. The reason why we say that there are five phases KHB TM is that they are all parts of Malchut, called phase four. This means that they are arranged by their proximity to the completion of the vessel, which is Malchut, called phase four (as written in the “Preface to the Wisdom of Kabbalah,” Item 5).

But after the first restriction, a screen was installed in the vessel of Malchut, which stops the upper light from dressing in it. Hence, when the upper light reaches the screen, the screen strikes it and repels it. This striking is called “coupling by striking of the upper light with the screen in the vessel of Malchut,” and the repelled light is called “ten Sefirot of reflected light.”

This is so because the repelled light rises from below upward and clothes the ten Sefirot in the upper light, called “ten Sefirot of direct light.” New vessels were made of this reflected light, to clothe the upper light instead of Malchut, which had been restricted so as not to receive light. The content of those new vessels, called “ten Sefirot of reflected light,” is explained in the “Preface to the Wisdom of Kabbalah,” Items 14-26.

M. Laitman: Let's read number 5 again.

5) It is impossible to have light in all the worlds without a vessel. The matter of the spiritual vessel is explained in the “Preface to the Wisdom of Kabbalah,” Items 3-4. Initially, there was only one vessel in the ten Sefirot—Malchut. The reason why we say that there are five phases KHB TM is that they are all parts of Malchut, called phase four. This means that they are arranged by their proximity to the completion of the vessel, which is Malchut, called phase four (as written in the “Preface to the Wisdom of Kabbalah,” Item 5).

But after the first restriction, a screen was installed in the vessel of Malchut, which stops the upper light from dressing in it. Hence, when the upper light reaches the screen, the screen strikes it and repels it. This striking is called “coupling by striking of the upper light with the screen in the vessel of Malchut,” and the repelled light is called “ten Sefirot of reflected light.”

This is so because the repelled light rises from below upward and clothes the ten Sefirot in the upper light, called “ten Sefirot of direct light.” New vessels were made of this reflected light, to clothe the upper light instead of Malchut, which had been restricted so as not to receive light. The content of those new vessels, called “ten Sefirot of reflected light,” is explained in the “Preface to the Wisdom of Kabbalah,” Items 14-26.

M. Laitman: Questions.

Question (Petah Tikva Center): (14:50) In item one he explained about the ten Sefirot, and he said that they are the ten covers on His light that were instilled so the lower ones can receive the light. What does that mean?

M. Laitman: That the lower ones who should later come out will have to receive the upper light according to their desire to develop, according to the instruments that they will put on their desire called screen and reflected light, etc.. So all those things should later come to the lower ones, and the lower ones will have to receive them according to their degree or place or closeness to the light, to the source of the light. That's why it's arranged this way, that from the upper source the light gradually descends and accordingly enters the lower one and in this way, it balances its relation to the desire, the way the desire can be suitable for the light.

Student: And the ten Sefirot?

M. Laitman: The ten Sefirot are ten covers through which the light of Ein Sof passes to the lower one.

Student: Why does he need the ten coverings?

M. Laitman: Without it, the lower one can't match itself to the light, adapt itself to the light.

Question (Kyiv): (16:57) To attain something in spirituality can only be done in reflected light? We learn in a detailed way how the reflected light is built on the restricted Malchut. How can we build the most basic degree of reflected light? What is that in the work?

M. Laitman: A degree of reflected light should be in congruence, should be matching the direct light that hangs down from the Creator downwards. Meaning, the reflected light should be like the direct light, then they will be equal. There will be confidence that the created being will receive the direct light in the reflected light, and will completely understand all the discernments. He will completely understand all the discernments in the direct light.

Student: I want to not receive anything for myself to give something to the Creator, to build a reflected light. How do I do that?

M. Laitman: You have to understand how to put a screen over yourself. And how, through this screen with the reflected light, to become similar to the Creator. And then you will be similar to Him, and you will understand His actions, His situation, and you will adhere to Him.

Student: To understand how to build a screen on myself, and by that to make reflected light. So, what should I think about? How to aim myself?

M. Laitman: In order to be in equivalence with the Creator.

Student: That's the screen, or is it reflected light?

M. Laitman: That's the screen. This is the work of the screen, the operation of the screen.

Reader: (02:06) Number Six. Title: Rosh-Toch-Sof, Peh-Tabur-Sium Raglin.

6) Because of the new vessels of reflected light, each Partzuf has three parts called Rosh, Toch, Sof [Head, Interior, End]. It has been explained that by the force of the screen that stops the light from reaching Malchut, there was a coupling by striking with the light, which produced the ten Sefirot of reflected light and clothed the ten Sefirot of direct light in the upper light.

These ten Sefirot of direct light and reflected light are called “ten Sefirot of Rosh.” However, these ten Sefirot of reflected light, which emerged from the screen upward and clothe the ten Sefirot of direct light, are still not actual vessels. This is because the name vessel indicates the coarseness in it, that is, the force of judgment in the screen, which prevents the clothing of the light in Malchut.

There is a rule that the force of judgment operates only from the place of the emergence of the judgment downward, and not from the place of the emergence of the judgment upward. Since the ten Sefirot of reflected light emerged from the screen upward, the force of judgment is not apparent in the reflected light and is unfit to be a vessel. For this reason, these ten Sefirot of reflected light are called Rosh, meaning a root for the vessels, and not actual vessels.

And Malchut, in which the screen for the coupling by striking had been established, is therefore called Peh [mouth]. This implies that as in a corporeal mouth, letters are made through a coupling by striking of the five outlets of the mouth. The spiritual Peh contains a coupling by striking to produce ten Sefirot of reflected light, being the five phases KHB TM, which are the vessels for the ten Sefirot of direct light, and vessels are called letters. Thus, the ten Sefirot of Rosh have been explained.

Question (Petah Tikva Center): (23:32) We learned a lot about the four phases of direct light, Hochma and Bina, what it means in the desire and the light, but what are those phases in reflected light Keter, Hochma, Bina? What's the difference between them?

M. Laitman: They are distinguished in that Malchut, which was created through the first nine and only wants to bestow, like Keter of direct light. This is why Malchut of reflected light is called Keter of Or Hozer because she works like Keter of direct light.

Student: What is Hochma of reflected light, Bina?

M. Laitman: All the Sefirot of the reflected light are similar to the Sefirot of direct light. The difference is only in where they are coming from. The direct light comes from the Creator, and the reflected light comes from the created being.

Student: So from below upward, the created being is adapting his desire to the Creator, and that's called that he's raising reflected light?

M. Laitman: Yes.

Question (Petah Tikva Center): (25:17) Why isn't there the force of judgment in the Rosh?

M. Laitman: In the Rosh, the head, there are only the roots of the vessels. There are still no vessels, there are only the roots of the vessels.

Student: And their intentions, their thoughts?

M. Laitman: There can be thoughts, there can be intentions, there can be plans, but not anything in practice. It's still the Rosh, the head. Afterwards from the Rosh, it goes down to the Guf, to the body, and afterwards it spreads in each degree in the Guf because the planning was in the Rosh already, but in the Guf, it actually comes out already.

Student: So that's already the force of judgment, if it's an intention for self-benefit or a bad thought?

M. Laitman: If it's only thoughts, then no, but after this thought is carried out.

Question (Petah Tikva Center): (26:26) In the previous letters, he explained that Hesed, Gevura, Tifferet, it's like the Rosh, like the Keter, Hochma, Bina?

M. Laitman: Yes.

Student: So what's the difference between that Keter, Hochma, Bina and Hesed, Gevura, Tifferet, because we just said that the Rosh is the roots of the vessels. So what's the Rosh and the Guf? It's already actual vessels?

M. Laitman: It's vessels.

Student: We probably feel only the vessels, so the plans and thoughts that are in a person, they are already Hesed, Gevura, Tifferet, if I understand correctly?

M. Laitman: Yes.

Student: So basically, for us, the thoughts and intentions, can we already receive pleasure in them? They are already a desire? For us, they are desires already?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:35) The restriction has qualified Malchut from receiving in its previous form. And at the end of the item, he says that they are not real vessels, the reflected light. They are roots of vessels in the Rosh, in the head. He says, but they're still vessels for the transfer of the reflected light?

M. Laitman: Yes.

Student: What does it mean that the reflected light is a vessel for the direct light in the Rosh?

M. Laitman: Because the reflected light is the place where the directed light can be received.

Student: Prior to the restriction, there was no such a thing?

M. Laitman: No.

Student: There was a direct light and the vessel that received?

M. Laitman: Right.

Student: Now there is a restriction, the screen, and the reflected light is a result of Malchut not wanting to receive the direct light?

M. Laitman: Yes.

Student: And the result, which is the creation of the reflected light, so that's a vessel for the reflected light in a different way?

M. Laitman: Again.

Student: The reflected light in the Rosh, in the head?

M. Laitman: Yes.

Student: Is it a new vessel for the direct light?

M. Laitman: Yes.

Student: How is it equal to it? How does it become a vessel for it, now in the new form that was created?

M. Laitman: Just as on behalf of the light, there's bestowal from above downward, now on behalf of the vessel, there's bestowal from below upward.

Student: But it's still not regarded as in actuality until it's in the real vessel?

M. Laitman: Right.

Student: But can we say that there's already some form of equivalence?

M. Laitman: In potential.

Question (Petah Tikva Center): (29:32) The reflected light is the Rosh, right? The reflected light that the vessel. Who creates the Rosh? The vessel or the Creator?

M. Laitman: Of course it's the Creator, but we don't ascribe this to the Creator but to the vessels that the lights already cascade through the Sefirot, and that's why we say that it's a vessel.

Student: So what's the difference between the Rosh of the vessel that it creates and the Rosh of Keter, Hochma and Bina? What is the difference between them?

M. Laitman: The Rosh that comes out from the ten Sefirot of direct light and the Rosh that comes out from the ten Sefirot of reflected light, they're completely not equal. But the Rosh of reflected light clothes on the Rosh of direct light and completes it.

Student: Should we not acquire the Rosh of the Creator, which is the same thing?

M. Laitman: You can't.

Student: What am I acquiring from the Creator?

M. Laitman: The Rosh of reflected light.

Student: What is the Rosh of reflected light?

M. Laitman: Whatever you can do in order not to receive the lights, but to reject them, you can receive that later for yourself, and put together a Partzuf from that, that it will resemble the Creator.

Student: Similar, not like the Creator?

M. Laitman: Similar.

Student: So why do we say that the thought of creation is for the Creator to make the Creator being like Him?

M. Laitman: Like Him.

Question (Petah Tikva Center): (31:40) The rejection, the restriction, is it all the ten Sefirot or is there some sort of division?

M. Laitman: No. As much as the light comes from above and as much as it expands through the vessels, and the created being gets an impression from the Creator's influence, in this way, the created being is performing actions towards the Creator.

Student: The rejection, our first restriction from below upward, is it a rejection of the ten Sefirot or is it …?

M. Laitman: On the entire ten Sefirot, on all the light that comes from above.

Student: Because we read that there are ten restrictions, ten concealments of the ten Sefirot from above downward?

M. Laitman: Yes.

Student: Now, in the ascent from below upwards, is it on all ten Sefirot, this rejection?

M. Laitman: Usually, yes.

Question (Petah Tikva Center): (32:56) He says here that the vessels for the ten Sefirot of direct light, the vessels are called letters. So, these letters are also regarded as only roots? Roots for letters?

M. Laitman: No.

Student: So, what's the difference between letters, Otiot, in the Rosh, and letters in the Guf, where there is a Masach in Tabur, a screen in Tabur, where we say that the letters are part of the TANTA?

M. Laitman: The letters are vessels.

Student: But they are vessels as roots, or vessels, or actual vessels?

M. Laitman: Actual vessels.

Student: So, in fact, there is already reception, and all the discernments as in TANTA?

M. Laitman: TANTA is a Partzuf in general. Now, if you divide it, so you can reach all kinds of discernments.

Student: Because there is departure from Tabur, so it was clear that it already tasted the light, the pleasure in it that gives the vessels from the previous pleasure. Here, from what is the coarseness, from what pleasure?

M. Laitman: The letters obviously have Taamim.

Student: From the Rosh, there are Taamim, flavors, tastes?

M. Laitman: Yes, TANTA, Taamim, Nekudot, Tagin, and Otiot.

Student: Because he doesn't talk about all the flavors in the Rosh, he only says that there is direct light and reflected light and correspondingly there are Otiot, letters.

M. Laitman: Yes.

Student: He doesn't talk about TANTA in the Rosh anywhere?

M. Laitman: TANTA in the Rosh. We have TANTA in the Rosh. We discern it.

Student: So, it's not in the root in potential, but in actuality, even on the level of the Rosh. Because we say that the Rosh is on the level of roots, it's in potential?

M. Laitman: In force, it's in the root, and from Peh and below, that's already in practice. From this, we already get records that upon them, the lower one can identify to the upper one.

Student: So, everything that is in the Rosh, basically is in potential?

M. Laitman: Yes.

Student: And the letters, the Otiot, it's not in potential, it's in actuality already. So, it's not clear to me?

M. Laitman: In the Rosh, there are no deeds.

Student: So, in the Rosh, the Otiot are also in potential?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:57) When are the vessels that are ready to receive revealed? At the end of the clothing of reflected light?

M. Laitman: In the coupling by striking.

Student: So they are not open to Malchut, they are..?

M. Laitman: As much as Malchut restricts herself with a screen and a reflected light and raises a reflected light up from her. So that's the calculation of as much as she can receive in order to bestow.

Student: Yes, but in the end Malchut kind of fills herself in a new way?

M. Laitman: Yes.

Student: So what does she reveal? What is the addition that Malchut receives here, that there are vessels that are..?

M. Laitman: What.

Student: I'm asking if the vessels that are ready to receive are grown?

M. Laitman: They are revealed through the work of Malchut on herself that she has to check herself and prepare the vessels by the restriction that they will be in order to bestow, to weigh all the lights that she's receiving. That she'll be able to receive them only in order to bestow meaning reflected light and then she'll be ready to receive the light.

Student: Okay. Is there anything that changes besides the intention or does Malchut herself undergo change here?

M. Laitman: Malchut herself goes through a change in all the impressions from her enter the first nine Sefirot, that in them the Rosh of the Partzuf is built.

Question (Petah Tikva Center): (38:06) It was about coupling by striking. The striking is based on the oppositeness between them, right?

M. Laitman: Yes.

Student: But where does it get the strength for the coupling? What's the basis of it?

M. Laitman: So the will to receive and the will to bestow that the will receive wants to receive what it has as a result of the will to bestow upon it.

Student: Can I ask another question?

M. Laitman: Yes.

Student: When the lower one clothes the upper one, what is their relationship here? And when the upper one clothes on the lower one?

M. Laitman: The lower one clothes on the lower one. He determines everything for the lower one. That the lower one clothes on the upper one from below upward so that he shows the upper one as much as he wants to try to be with Him, as much as he hugs Him.

Student: How does it express, how does it feel the change, that now I can turn to the upper one and ask or become annulled before it? How does it feel it?

M. Laitman: He feels that he has a reflected light and he wants to resemble the upper one.

Question (Turkiye 2): (39:43) How can we equalize ourselves gradually to the direct light?

M. Laitman: How can we equalize ourselves gradually to the direct light? After the restriction, Malchut, except for restricting her connection with the upper light, she starts checking as much as she can resemble the upper light. And this resemblance of Malchut to the upper light is clarified through the ten Sefirot of reflected light that rise from Malchut up to Keter. And here in the reflected light, Malchut checks, weighs herself as much as she can receive the upper light with the intention to bestow, meaning not for herself, but only in order to bring joy to the upper one; to bring joy to the upper one. After she checks herself she divides herself into a part that receives this direct light inside and enjoys in order to bestow, and part that can't receive and enjoy the reflected light in order to bestow, that will be clothed in the direct light. And then Malchut is divided into two parts, the Toch and the Sof. This is how we see the Partzuf, that after the coupling by striking that receives the direct light in order to bestow, it's divided into Rosh, Toch and Sof.

Question (Petah Tikva Center): (41:49) If Malchut performs a restriction over everything, why can't she receive everything but only a part?

M. Laitman: She checks herself as much as she can be in equalization with the upper light. That's called that the reflected light will be exactly clothed on all the direct light, and it doesn't happen.

Student: The part that she can receive, how is it different from the part in the Sof, in the end, which she cannot receive? Because the restriction was over everything?

M. Laitman: That part exactly that she can't receive, that happens in the end.

Student: But if you can explain, what is the difference? If Malchut performs a restriction over it, if she's not receiving?

M. Laitman: Where doesn't she receive in the Rosh.

Student: Yes, yes, it's all in the Rosh.

M. Laitman: But now she needs from the Rosh to implement it in the Guf.

Student: Exactly. So how does she know on which part she can receive and which part she can't receive?

M. Laitman: According to the calculation in the Rosh.

Student: But it's not in practice. How does she know it?

M. Laitman: It's right that it's not in practice, but the first time it has to happen. And then it happens in practice also in the Rosh. She calculates and clothes her reflected light on the direct light of the Rosh. And in the Rosh there's ten Sefirot of direct light and ten Sefirot of directed light that clothes on the direct light. And then the Rosh, the Rosh that clothes Malchut, already from this can feel what part of the direct light she can receive in order to bestow and which part she can't.

Student: Can I ask some more? In the example of the restaurant with the courses. She has in advance a certain amount of strength?

M. Laitman: Yes.

Student: So there are gradations accordingly. My question is from below upward: How by knowing that I don't have strength right now, I'm only restricting myself?

M. Laitman: No, impossible. If you're restricting yourself, then you're still not active, not in action.

Student: Exactly. Hence the question: What is the transition from not acting to knowing that I can do this?

M. Laitman: Clothing your reflected light on the light that comes to you.

Student: But I don't have any clothing. I have only the restriction. Let's say I don't want to receive?

M. Laitman: If you don't want to receive, you don't receive. That's the restriction.

Student: Right. So you said that the restriction is over everything, and the reflected light is on part?

M. Laitman: Yes.

Student: So I'm asking about the part. What is the addition here?

M. Laitman: After I restricted myself and I don't receive for myself, any of the direct light, then I opened myself up to the reception of the direct light within my reflected light, to the extent that I have the reflected light. To the extent that I can clothe it in the Rosh, I check it, and then the direct light and the reflected light together come down from the Rosh to the Guf and I receive them in order to bestow.

Question (Petah Tikva Center): (46:37) There is something I did not understand here. We know that ZA consists of six Sefirot, right? He writes Tifferet?

M. Laitman: It is the same thing.

Student: Okay, another thing. What is special about Tifferet, which is Bina of the Guf? From above it we have GAR and below it we are talking about ZAT. What is special about it?

M. Laitman: Tifferet is Bina. Just that she is in the Guf and not in the Rosh. And Bina is always divided between GAR and ZAT. That her GAR resembles Keter, Hochma, Bina, the vessels of the Rosh. And her ZAT, HGT NHYM resembles the Guf, the Sefirot of the Guf. That is why Bina is divided into two parts. That are, you can say contradicting each other.

Student: So Bina of the Guf divides the whole Partzuf into two? That is the place of the Parsa?

M. Laitman: Yes.

Question (Petah Tikva Center): (47:54) Malchut completes the intention on a certain portion of direct light that the upper one wants to give. The upper one passes to it a certain amount and she puts the intention over a certain portion. So why is there an end where she is not receiving in practice? Because she put the intention on the full course, the whole portion. She doesn't put the intention on all the direct light, but only on a certain portion?

M. Laitman: Where do you see that in the coupling?

Student: On the ten Sefirot of direct light she puts the ten Sefirot of reflected light on a certain amount of light?

M. Laitman: What do you mean a certain amount?

Student: On the amount that the upper one wants to give her.

M. Laitman: All the light that comes from the Creator is called direct light.

Student: That is the question. Is it on all the direct light?

M. Laitman: Yes.

Student: Not only on a certain part of it?

M. Laitman: Afterwards she divides it.

Question (Petah Tikva Center): (49:11) We said there is a restriction, and now in the reflected light Malchut can clothe?

M. Laitman: Yes.

Student: From a state of restriction, what is the reflected light? From where does the reflected light come? What is it?

M. Laitman: Reflected light comes from Malchut after she restricts herself from receiving. And now she wants to resemble the light.

Student: So to the extent that she wants to be similar to the light in the restriction, does she feel the qualities of the light? From where does she get the understanding, the feeling, the power to create reflected light?

M. Laitman: From the directed light.

Student: To restrict it, receiving for herself. But she feels it?

M. Laitman: She feels it but gets forces from it.

Student: So she has discernment in all the light?

M. Laitman: Yes.

Student: And now she can operate with a feeling of how much she can bestow back. And that's the reflected light she has?

M. Laitman: Yes.

Question (Petah Tikva Center): You mentioned two terms before, Rosh of direct light and Rosh of reflected light. What is Rosh of direct light?

M. Laitman: The Rosh.

Student: Where does it come from? Because the reflected light is what creates the Rosh. This is what we learn now. The ability to overcome of the created being over its big desires of the Rosh. So what is the Rosh of direct light?

M. Laitman: It's that Rosh, that from it all the direct light comes.

Student: But in the upper light there are no discernments, there are discernments only in the vessel?

M. Laitman: What else?

Student: In the upper light, before it begins, in the vessel there is no Rosh, Toch, Sof, it's all one simple light. The vessel is what creates the discernment?

M. Laitman: Yes.

Student: So what is the Rosh, head of direct light?

M. Laitman: The intentions of the Creator to do Good to His created beings, to fill them, that's called Rosh of direct light.

Student: And besides the intentions of the Creator to do Good to His creations, are there other things in the direct light?

M. Laitman: It will be revealed later.

Student: I'm sorry, I didn't understand?

M. Laitman: They will be revealed later.

Student: So besides doing good, there are other things?

M. Laitman: It's all under that dome of bestowing good to the created being.

Student: Okay, now something else. It is said that Rosh is only the roots of the vessels?

M. Laitman: Yes.

Student: Meaning it's not actually the desire. The desire in practice is in the Guf?

M. Laitman: Yes.

Student: So how later, when we learn that the Partzuf is divided, all that's left is the Rosh? But the Rosh functions as a Guf in every way?

M. Laitman: Then ask.

Student: I'm sorry.

M. Laitman: We're not there yet.

Student: I'm sorry.

Question (Petah Tikva Center): (52:43) Another special thing we read about was that ZA suddenly has a Sefira, Yesod, that contains all the previous Sefirot.

M. Laitman: Of ZA.

Student: Yes. So I want to ask if the incorporation between us can create a connection with this Sefira, with Yesod, whose quality is the incorporation?

M. Laitman: Could be.

Student: Could this be our connection with the upper one? With the Sefira of Yesod, specifically?

M. Laitman: No. We'll see, we'll read about it.

Question (Petah Tikva Center): (53:33) Why does ZA have no GAR?

M. Laitman: Because it's the Rosh of the Guf of the Partzuf.

Student: ZA is the Rosh of the Guf of the Partzuf.

Question (Petah Tikva Center): (53:56) What is reflected light?

M. Laitman: Reflected light is what brings the created being back to the Creator.

Student: Is it light? A desire? What is it?

M. Laitman: It's a force.

Student: Is it a deficiency? A feeling?

M. Laitman: I said it's a force that awakens in ZA, which are the seven Sefirot of the vessel, that raise all of his intentions to the degree of the Rosh.

Student: And then it's filled?

M. Laitman: And then it's filled.

Student: And before it is filled with the direct light that dresses in the reflected light?

M. Laitman: Yes.

Student: What is reflected light before it's filled with the direct light that clothes in it?

M. Laitman: It doesn't exist.

Student: So, immediately with the reflected light there's already a clothing?

M. Laitman: I don't understand. Why are you talking?

Student: When the Partzuf raises the reflected light, the restriction screen and reflected light?

M. Laitman: Yes.

Student: As soon as it raises the reflected light, it necessarily clothes in the direct light? Or is there reflected light before it dresses in the direct light?

M. Laitman: None.

Question (Petah Tikva Center): (55:51) When Malchut detains the light, and the reflected light is born, this is what creates the ten Sefirot of the Rosh?

M. Laitman: Yes.

Student: It's like there weren't ten Sefirot and now they are made. Does this process happen gradually, Sefira by Sefira?

M. Laitman: Yes.

Student: In the Guf does it begin with Sefira Keter, for example?

M. Laitman: Why are you speaking about it?

Student: Say in the Rosh, Malchut of the Rosh, and she restricts the light?

M. Laitman: And above, there is reflected light.

Student: So there is light in it corresponding to the first Sefira, for example. So corresponding to that, is there already a Sefira that spreads into the Guf?

M. Laitman: No, it doesn't work like that.

Student: Or does it have to complete the whole package?

M. Laitman: Yes.

Question (Petah Tikva Center): (57:13) Is the first restriction over the vessel of Gadlut?

M. Laitman: No.

Student: The second restriction, is it on the vessel of Katnut?

M. Laitman: Not on the vessel of Katnut. The second restriction is the second restriction. That's not the way to say it on the vessel of Katnut and the vessel of Gadlut.

Student: And does learning TES help us realize ourselves?

M. Laitman: No.

Student: So what are we doing here?

M. Laitman: In order to resemble the Creator.

Student: So the thing is to yearn to be man, right? Adam.

M. Laitman: Yes.

Student: How can we measure it?

M. Laitman: In the reflected light.

Student: So here in Bnei Baruch everything is reflected light?

M. Laitman: Well, so you have an Adam. A form of Adam.

Student: How can I know that I am Adam?

M. Laitman: That, you have to ask the Creator.

Question (Petah Tikva Center): (59:04) Malchut creates a restriction. Can there be a restriction without the screen? Simply a restriction?

M. Laitman: No.

Student: So the restriction and then the screen. Does Malchut build the screen herself or is it a gift from above?

M. Laitman: The screen is built through the upper light shining upon her. And that's how she builds herself.

Student: A screen, is it like a mirror?

M. Laitman: No. I can't answer according to the answer you give and I have to agree with it.

Student: Right, sorry. The reflected light begins automatically. If there is a screen there is a reflected light immediately?

M. Laitman: Yes. Okay, so we'll stop here. Where are we? Number 7?

Reader: Yes.

M. Laitman: And we'll see. We'll see how to advance onward. So at least try until 7 to repeat it at home. And tomorrow we'll keep going.

Reader: (01:00:49) Announcements.

Song: (01:01:56)

קבלה מדיה

קבלה מדיה

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

"להבין את המורה"

"להבין את המורה"

"להבין את המורה"

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

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

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