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

Daily Lesson (Morning) September 3, 2024.

Part 2: Baal HaSulam. Preface to the Sulam [Ladder] Commentary. Three Conditions for the Emergence of a Lower Partzuf, Item 69.

Reader: We are studying the Preface to the Sulam Commentary. You can find it in the Writings of Baal HaSulam and on the Arvut system as well.

The Preface to the Sulam Commentary, item 69.

Reading Item 69: (00:21) Twice. In essence, the coupling to elicit the lower one emerges from the coupling by striking of upper light on the screen, since this measures the level of the lower one. Yet, it requires an awakening of MAN of the lower one, and this awakening is done by Keter and Hochma of the lower one, which are attached to Bina and TM of the upper one. Therefore, both are required for eliciting a lower Partzuf.

Yet, in ZA there is another matter: Its screen does not extend vessels of GAR, since it is a screen of phase one. Thus, the upper one cannot give it Mochin from a coupling of the screen in the upper light. Hence, the third condition is required—to receive the Mochin by inducing Mochin in its upper one, as in “Three emerge from one; one exists in three.”

M. Laitman: (02:02) He’s not explaining anything here. He’s just saying that we have now a new illumination of ten Sefirot.

Reading Item 69 Again: (02:31)

Reader: The Heading Three Stages in the Elicitation of the Ten Sefirot. Item 70.

Reading Item 70: (04:20) Three Stages in the Elicitation of the Ten Sefirot

The first stage is in the first Partzufim of AK where all ten Sefirot emerged at once. In the coupling by striking on the screen of phase four, the ten Sefirot of the level of Keter emerged. In the coupling by striking on the screen of phase three, ten Sefirot at the level of Hochma emerged. In the coupling by striking on the screen of phase two, ten Sefirot at the level of Bina emerged.

M. Laitman: There is nothing new here, everything according to the relationship between the vessel and the light.

Reader: Item 71.

Reading Item 71: (05:22) The second stage is the world of Nekudim, which emerged on a screen of phase one, connected with the Malchut, and in which ten Sefirot emerged in two times. First, Malchut rose to Bina of SAG of AK. Then, when the screen of SAG was refined into phase one, called Nikvey Einayim, Malchut rose and conjoined with phase one, ending the degree under the Hochma, called Einayim. It follows that only two vessels remained in the degree, Keter and Hochma, with two lights, Ruach and Nefesh. And the three vessels Bina and TM fell from the degree. This is called Katnut [smallness/infancy] of Nekudim.

At the time of Gadlut [greatness/adulthood], the three vessels Bina and TM returned to the degree, and the five vessels KHB TM in the degree were completed with the five lights NRNHY (see above Item 19). Thus, it has been clarified that in the world of Nekudim, the ten Sefirot did not emerge at once, as in the first three Partzufim of AK, but rather emerged at two times—a time of Katnut and a time of Gadlut. During the Katnut, only two Sefirot emerged, and during the Gadlut, the remaining three Sefirot emerged.

Reader: 72.

Reading Item 72: (08:03) The third stage is the world of Atzilut, in which the ten Sefirot emerged in three times, called Ibur [conception], Yenika [suckling], and Mochin. It is so because here the refinement of the screen at the last degree was added to the world of Atzilut. This is because the screen was refined from phase one, called Nikvey Einayim, into a screen with coarseness of the root phase (see the “Preface to the Wisdom of Kabbalah,” Item 21), whose reflected light clothes only the level of the light of Malchut in the vessel of Keter, called Metzach [forehead]. Hence, this light is called “MA that emerges from the Metzach.” This is because KHB TM of Rosh are called Galgalta, Einayim, AHP, and Metzach is Galgalta.

Hence, two descents of Malchut are required here: 1. A decline from the Metzach to Nikvey Einayim, which is called Yenika. 2. A decline from the Nikvey Einayim to her place at the Peh, which is called Mochin.

Thus, the first level that emerges on the screen of the root coarseness is called Ibur. The second level, emerging on the screen after Malchut’s descent to phase one, is called Yenika. The third level, emerging on the screen after Malchut’s decline to her place, is called Mochin. Thus, it has been clarified that in the world of Atzilut, the ten Sefirot emerge in three times, called Ibur, Yenika, and Mochin, as will be explained below.

Question (Petah Tikva Center): (11:07) Since I was a child, if I don't feel what it's talking about, I can't understand even the simplest of things.

M. Laitman: That's good.

Student: I realize it's good. But I can't grasp it, because I don't understand what Metzach is. I don't understand. I don't feel what it is. I don't understand what a level is, a degree is. All these things are discernments or concepts that if I don't feel them, I can't attribute one word to the other. I'm not sure if I'm the only one with this problem, but how to deal with this? How do you study correctly in such a situation? Is it okay that I don’t understand? How do I live with this? I want to learn. I want to ask questions. Maybe I want to teach it also, but I can't teach anything because I'm not capable of associating one word with the other whatsoever.

M. Laitman: You need to draw it. Draw all these degrees. If there's no other choice, then that's what you do.

Student: It's a picture. And that's it, the diagrams. But we don't do that anymore. Maybe to open old diagrams at home and look at them? Maybe it's… do you think that's...For those who don't have the feeling for it, should we look at the drawings? Or should we not do that anymore? Because we stopped doing it.

M. Laitman: You feel that you're lacking something to hold on to, or what?

Student: I'm worried that I can't pass this in any way inwards. And if it's inside, I'm not disseminating, not in internality, not in externality. I can't transfer this anywhere, and this is a shame.

M. Laitman: I understand. Your soul demands an entry point into these actions, and you still didn't get it. That's why it's so far away from you. I understand. Sometimes you feel that you are in what we're learning just completely with a feeling, you seemingly have a grasp on it. And sometimes, other times, the next excerpt you cannot feel at all.

Student: Especially because there seemingly is some kind of feeling towards things. You're kind of saying, it's next to me, but I don't know where to start holding on to it, how to grip it.

M. Laitman: Yes, it's all in the air.

Question (Petah Tikva Center): (15:15) We read about three stages in the emergence of the Ten Sefirot: the first stage, the World of AK, the second, Nekudim, and the third one, Atzilut. In watch, it happens one time, it happens, the second in two times, and the third one in three times. What is time? There's no time for spirituality. What is this time that it's talking about? What differentiates these worlds?

M. Laitman: These times are the stages in the development of the Kli, of the general vessel, Malchut. Those times are called Ibur, Yenika, Mochin, conception, infancy, and adulthood. That's it.

Student: Ibur, Yenika, Mochin. That's in Atzilut—three times.

M. Laitman: Yes, before Atzilut, there's no time.

Student: So what is this time that it's talking about? One time, two times, three times?

M. Laitman: Yes, these are discernments.

Student: Ways that the Partzufim are born or created?

M. Laitman: One who is in one time is not in another time and cannot influence it, cannot belong to it. And that's why we have three times, Ibur, Yenika, Mochin.

Student: Meaning, you're talking about, with us right now, only about Atzilut? Because that's what touches us?

M. Laitman: There's no time above Atzilut. And below Atzilut, there can be on the condition that Atzilut bestows below it. So what we're learning, especially, are the studies of Atzilut.

Student: So these are three states in which you complete one degree?

M. Laitman: Yes.

Student: In Ibur, Yenika, Mochin?

M. Laitman: Yes.

Question (Petah Tikva Center): (17:40) The Kli feels it has no power to work in order to bestow. In Nekudim, it cuts from itself and divides the Kli into two, and works with the higher refinement in order to be more ready for the act of bestowal. So that the strong desire he has will not be revealed. It's like what we call GE?

M. Laitman: Yes.

Student: What's not understood is what does the Kli do in the third stage actually of Ibur, Yenika, Mochin? What filter does it build upon itself, so his desire will be ready to receive in order to bestow or to be in bestowal. Not to receive, but to be in bestowal.

M. Laitman: He wants to choose such degrees of coarseness, such actions or he can keep, he can fulfill the corrections with the coarseness and screens that he has.

Student: What's the difference between the division of GE and AHP and this stage of Ibur, Yenika, Mochin? What is there in the kind of… what's the essence of the difference between them?

M. Laitman: First we had vessels of Katnut and Gadlut, infancy and adulthood. Infancy, smallness are two or three vessels, and Gadlut, greatness, adulthood are five. Now we're talking about how… we need to read 72.

Reading Item 72: (20:34) The third stage is the world of Atzilut, in which the ten Sefirot emerged in three times, called Ibur [conception], Yenika [suckling], and Mochin. It is so because here the refinement of the screen at the last degree was added to the world of Atzilut. This is because the screen was refined from phase one, called Nikvey Einayim, into a screen with coarseness of the root phase (see the “Preface to the Wisdom of Kabbalah,” Item 21), whose reflected light clothes only the level of the light of Malchut in the vessel of Keter, called Metzach [forehead]. Hence, this light is called “MA that emerges from the Metzach.” This is because KHB TM of Rosh are called Galgalta, Einayim, AHP, and Metzach is Galgalta.

Hence, two descents of Malchut are required here: 1. A decline from the Metzach to Nikvey Einayim, which is called Yenika. 2. A decline from the Nikvey Einayim to her place at the Peh, which is called Mochin.

Thus, the first level that emerges on the screen of the root coarseness is called Ibur. The second level, emerging on the screen after Malchut’s descent to phase one, is called Yenika. The third level, emerging on the screen after Malchut’s decline to her place, is called Mochin. Thus, it has been clarified that in the world of Atzilut, the ten Sefirot emerge in three times, called Ibur, Yenika, and Mochin, as will be explained below.

M. Laitman: (23:20) Meaning, we talked about the first stage in item 70. Item 70, stage A, is the first Partzufim of AK. The second stage is the world of Nekudim, which emerge on the screen of phase one, connected with the Malchut. Then 72, is what we just read. That's the world of Atzilut. So what's happening to us in the world of Atzilut, is what caused the descent of Malchut from NE from the Metzach, forehead to NE. And the third one is from NE to Peh, to the mouth. And that's it.

Reader: We’ll read the whole chapter, The Three Stages in the Elicitation of the Ten Sefirot. Item 70.

Reading Item 70: (25:04) Three Stages in the Elicitation of the Ten Sefirot

The first stage is in the first Partzufim of AK where all ten Sefirot emerged at once. In the coupling by striking on the screen of phase four, the ten Sefirot of the level of Keter emerged. In the coupling by striking on the screen of phase three, ten Sefirot at the level of Hochma emerged. In the coupling by striking on the screen of phase two, ten Sefirot at the level of Bina emerged.

Reader: Item 71.

Reading Item 71: (25:52) The second stage is the world of Nekudim, which emerged on a screen of phase one, connected with the Malchut, and in which ten Sefirot emerged in two times. First, Malchut rose to Bina of SAG of AK. Then, when the screen of SAG was refined into phase one, called Nikvey Einayim, Malchut rose and conjoined with phase one, ending the degree under the Hochma, called Einayim. It follows that only two vessels remained in the degree, Keter and Hochma, with two lights, Ruach and Nefesh. And the three vessels Bina and TM fell from the degree. This is called Katnut [smallness/infancy] of Nekudim.

At the time of Gadlut [greatness/adulthood], the three vessels Bina and TM returned to the degree, and the five vessels KHB TM in the degree were completed with the five lights NRNHY (see above Item 19). Thus, it has been clarified that in the world of Nekudim, the ten Sefirot did not emerge at once, as in the first three Partzufim of AK, but rather emerged at two times—a time of Katnut and a time of Gadlut. During the Katnut, only two Sefirot emerged, and during the Gadlut, the remaining three Sefirot emerged.

Reader: 72.

Reading Item 72: (28:13) The third stage is the world of Atzilut, in which the ten Sefirot emerged in three times, called Ibur [conception], Yenika [suckling], and Mochin. It is so because here the refinement of the screen at the last degree was added to the world of Atzilut. This is because the screen was refined from phase one, called Nikvey Einayim, into a screen with coarseness of the root phase (see the “Preface to the Wisdom of Kabbalah,” Item 21), whose reflected light clothes only the level of the light of Malchut in the vessel of Keter, called Metzach [forehead]. Hence, this light is called “MA that emerges from the Metzach.” This is because KHB TM of Rosh are called Galgalta, Einayim, AHP, and Metzach is Galgalta.

Hence, two descents of Malchut are required here: 1. A decline from the Metzach to Nikvey Einayim, which is called Yenika. 2. A decline from the Nikvey Einayim to her place at the Peh, which is called Mochin.

Thus, the first level that emerges on the screen of the root coarseness is called Ibur. The second level, emerging on the screen after Malchut’s descent to phase one, is called Yenika. The third level, emerging on the screen after Malchut’s decline to her place, is called Mochin. Thus, it has been clarified that in the world of Atzilut, the ten Sefirot emerge in three times, called Ibur, Yenika, and Mochin, as will be explained below.

Question (Petah Tikva Center): (31:09) Why does he call everything we read three stages in the emergence of the vessels in the Ten Sefirot. Because there's an AK, and the world of Atzilut, and AK. He calls this whole thing three stages of the emergence of the Sefirot. Three stages in the elicitation of the Ten Sefirot.

M. Laitman: He is trying to show us that we have ten Sefirot in the Partzufim of AK. In the Partzufim of Nekudim, there are ten Sefirot. In the world of Atzilut, we have ten Sefirot. Except in the world of AK, these are ten original Sefirot, as we can call them. In the world of Nekudim, we have them in two times: Katnut and Gadlut, infancy and adulthood. And in the world of Atzilut, the ten Sefirot are elicited in three times: Ibur, Yenika, Mochin, conception, suckling, and adulthood. But it's Ten Sefirot in each world.

Student: It seems like the system is aimed to elicit ten Sefirot from the Malchut. The will to receive, the smallest desire to receive, the most original one, will be able to be capable from itself, independently to elicit ten Sefirot.

M. Laitman: Let’s say.

Student: Three stages in the elicitation of the Ten Sefirot? What we've just read right now, it's like there's no lower one, yet. It's the system that's organizing itself somehow, so that Malchut will be able to do that.

M. Laitman: The system works with Malchut. With the Malchut. Either in the world of AK, or in the world of Nekudim, or the world of Atzilut.

Student: Yes, but in the world of Atzilut, he describes how this world is organized before the deficiency enters it from below.

M. Laitman: Yes, certainly.

Question (Petah Tikva Center): (33:44) The world of Nekudim is built on a screen that's in the NE. Meaning, the world of Atzilut is built on the screen in NE, and Malchut, and the world of Nekudim was broken. Now in the creating of Atzilut, the screen was refined, and the screen of Metzach was created there. Was the screen not shattered? When the world of Nekudim shattered, doesn't the screen shatter?

M. Laitman: No, the screen was canceled, revoked.

Student: It was canceled? So only the vessels of bestowal remained, and the vessels of reception broke?

M. Laitman: Let's say.

Student: It's not clear how this process of refinement of NE to the Metzach, when the Ibur is created.

M. Laitman: The screen is refined, purified, and the vessels rise to Peh of Rosh, to Malchut. And from there, they arrange themselves and begin to receive the light in order to bestow to the next Partzufim.

Student: I understand, but the vessels are broken now in the world Nekudim.

M. Laitman: Yes.

Student: What takes place there?

M. Laitman: In the world of Nekudim?

Student: The transition between the world of Nekudim to the world of Atzilut. After all, the world of Nekudim shattered. What remains after the shattering over there, before the world of Atzilut begins to be created?

M. Laitman: The world of Nekudim shattered, and after the shattering, there was a scrutiny on the broken vessels, the broken screens. And then what was left from that, we get the Partzufim of the world of Atzilut.

Student: I understand that, I just didn't understand the refinement. Where's the refinement here? The shattering is in place of the refinement, or does the shattering happen after? Or how does it happen? Because in the world of AK, there was refinement, not a shattering. In the world of Nekudim, there was the breaking, because they couldn't receive all the light, so they shattered. So there was no refinement there whatsoever, it was just a shattering. But here you're talking about, there is a refinement from NE to Metzach. Where is this?

M. Laitman: But that's what's left.

Student: After what remains, that's when the refinement began?

M. Laitman: After the shattering, what was left in the degrees?

Student: All the vessels fell to BYA, died, and only the vessels you can work with in order to bestow remained, and that's what the world of Atzilut was created from.

M. Laitman: So what's your question?

Student: About the state. The world of Nekudim broke. So before the world of Atzilut was created, this intermediate stage, what does it include? What's there? Are there vessels that are shattered and those that are not?

M. Laitman: A coarseness of the root.

Student: There's already the root coarseness there.

M. Laitman: Yes.

Student: And then upon that, the vessels began to be created. Okay, thank you.

M. Laitman: Correct.

Reader: The heading, Posterior Ibur, Yenika, Mochin, and Anterior Ibur, Yenika, Mochin. Item 73.

Reading Item 73: (38:15) Posterior Ibur, Yenika, Mochin, and Anterior Ibur, Yenika, Mochin

It has already been explained that the level that emerges on a screen with merely the root coarseness is called “the level of Ibur.” This is the level of the light of Nefesh in the vessel of Keter. With respect to its three lines, it is called “the level of NHY.” Yet, there is the level of Ruach in it, too, called “the level of HGT,” except it is without vessels.

M. Laitman: (38:50) Only clothing.

Reading: (38:52) Hence, HGT must clothe in vessels of NHY, which is why the level of Ibur is called “three inside three,” meaning HGT inside NHY.

M. Laitman: (39:17) That's the first degree.

Reader: 74.

Reading Item 74: (39:23) The meaning of it is that although the refinement of the screen causes the loss of the last phase, for which the five levels are one below the other (as it is written in the “Preface to the Wisdom of Kabbalah,” Items 40, 41), the last phase is not entirely lost, but a record of clothing of it remains in the screen (as written there in Item 42). For example, when the screen of Partzuf Keter of AK was refined and rose to the Peh of the Rosh, it was included in the coupling there and its records were renewed. With respect to the coarseness in the screen, on which the coupling by striking was made, only the record of coarseness of phase three remained in the screen, since the last phase, phase four, had been lost. But the part of the clothing of phase four still remained in the screen.

It follows that there are two upper phases in the screen that are fit for coupling: 1. The coarseness of phase three, which detains the upper light and receives the coupling by striking, on which the level of Hochma emerges. 2. The clothing of phase four. Even though it is unfit for a coupling by striking, since it has no coarseness that detains the expansion of the light, when it is included and associated with coarseness of phase three, a coupling by striking is done on it, too, producing nearly the level of Keter.

M. Laitman: (41:47) Almost Keter, a little less than Keter, about half.

Reading: (41:58) These two levels are called “male” and “female.” The level that emerged on phase four of clothing, associated with phase three of coarseness is called “male,” and the level that emerged only on phase three of coarseness is called “female” (see there in Item 42).

Similarly, when the screen of the Guf of Partzuf Hochma of AK was refined and rose to its Peh of Rosh, two records remained in it—male and female—as in Partzuf Keter. This is because the record of phase three of clothing, associated with phase two of coarseness, produces nearly the level of Hochma. This is considered the male. And the record of phase two of coarseness, which is the primary one that receives the coupling by striking, produces the level of Bina. This is considered a female.

In the same way, there are male and female in the refinement of the screen of Guf of Partzuf Bina. The male is nearly on the level of Bina, and the female is on the level of ZA, which is the coupling for Partzuf Nekudim. In this manner, there are male and female in the refinement of the screen of the Guf of Partzuf Nekudim where the male, meaning the record of phase one of clothing that remained in the screen, is associated with the phase of root coarseness at nearly the level of phase one, meaning the level of ZA, which is the level of Ruach, meaning the level of HGT. The female, which is the coarseness of the root phase, receiving the coupling by striking, is on the level of the light of Nefesh, Malchut, which, from the perspective of the three lines, is called NHY.

M. Laitman: (44:50) Questions? Okay. Other than logic, there's nothing here.

Question (Petah Tikva Center): (45:01) He talks here about there being in Nekudim. He works with a screen of the first phase of clothing, and the coarseness of root. We usually say that it's 2-1 Nekudim. Here he's talking about something else?

M. Laitman: No, Nekudim is 2 over 1.

Student: So why is he saying that it's phase 1 and root? What state is he talking about? After the shattering? Where the world of Atzilut starts?

M. Laitman: When is the world of Nekudim elicited?

Student: After the Nekudot of SAG rise to the Rosh of SAG. And they make a coupling in NE and the world of Nekudim of Katnut emerges. But that's not the level of root 1 like he says here?

M. Laitman: No.

Student: So what is he talking about here?

M. Laitman: But after what you said is refined, purified, it becomes which degree?

Student: Where it's refined?

M. Laitman: Yes.

Student: Root 1.

M. Laitman: 1 over root, yes.

Student: So why are they talking about this being refined here? Is it refined in the shattering or before the Gadlut of the world of Nekudim? That's what I'm asking.

M. Laitman: Before the Gadlut of the world of Nekudim, it was in a different state, in the Katnut.

Student: Right. So again, he's talking here like this. In the same way, there are male and female in the refinement of the screen of the Guf, Partzuf Bina, where the male is nearly the level of the first phase, which participates in the root. What is this point of Nekudim? Is it in the shattering or before the Gadlut? That's the question.

M. Laitman: Which item are you reading?

Student: I'm sorry, we're reading 74, starting with, In this manner.

M. Laitman: Keep going.

Student: It starts, In this manner. In this manner, there are male and female in the refinement of the screen of the Guf of Partzuf Nekudim.

M. Laitman: Item 74. Starts with the meaning of it, then the screen.

Student: Yes, the lower and the manner, a little lower than that, he starts talking about the word Nekudim, Partzuf Nekudim, and then he writes, in this manner there are male and female in the refinement of the screen of the Guf of Partzuf Nekudim, where the meaning the record of phase 1 of clothing that remained in the screen, is associated with the phase of root coarseness at nearly the level of phase 1. When does this refinement of Nekudim take place? In the shattering?

M. Laitman: Yes, while the screen is refined. This record of phase 1 clothing with the screen on coarseness of the root is on the degree of phase 1, meaning the degree of ZA.

Question (Petah Tikva Center): (49:50) In the same context in 73, he writes that HGT are inside NHY. That means the light departed in the shattering, and there's a record from it?

M. Laitman: Yes.

Student: And what does it mean that it's sitting in the NHY?

M. Laitman: In the three lines, it's called the degree of NHY. It also has the degree of Ruach called HGT. But it's with no vessels of clothing. For that reason, HGT should clothe in the vessels of NHY. That's why it's called Gimmel go Gimmel. Yes? What are you asking about?

Student: So what does this mean? So there's the coarseness of NHY, and there's the clothing of HGT.

M. Laitman: Yes, HGT can clothe in NHY.

Student: it's kind of like vessels that are not suited there. So how does it work?

M. Laitman: That's why it's called the degree of Ibur is called Gimmel go Gimmel, meaning HGT inside of NHY.

Student: I'm not succeeding to understand here.

M. Laitman: You have three vessels, but the lights that have to clothe in them are bigger than the vessels themselves. So the vessels can't accept those lights. So he's saying, it's possible for HGT, once they clothe in NHY, meaning in smaller vessels, but when they clothe in there in a special way. This degree is called Ibur.

Student: Is this something that's sitting in the Kli?

M. Laitman: What do you mean?

Student: Or is it surrounding? Or how should we understand this?

M. Laitman: When there aren't vessels for the light, so the light clothes, as if above the vessel. Let's say the light of HGT clothes in the vessel of NHY. That the light is greater than the Kli. So it's supposedly above it. Then the Kli, the vessel, is called that it's in Ibur. It is already 73.

It has already been explained that the level that emerges on the screen with merely the root coarseness is called the level of Ibur. This is the level of the light of Nefesh and the vessel of Keter. With respect to the three lines, it is called the level of NHY. Yet there is the level of Ruach in it too, called the level of HGT. Except it is without vessels.

Hence, HGT must clothe in the vessels of NHY. How can that be? Which is why the level of Ibur is called three inside three, Gimmel go Gimmel. Meaning HGT inside NHY. So how can it be HGT that are big vessels? How can they clothe in NHY that are much smaller vessels? Right? So he says it's possible if they perform a clothing in a form called three inside three that they roughly cover the vessels from above.

74, The meaning is that although the refinement of the screen causes the loss of the last phase, for which the five levels are one below the other. Written in the Preface to the Wisdom of Kabbalah, the last phase is not entirely lost, but the record of clothing that remains in the screen. Meaning, the record of coarseness disappears, but the record of clothing remains.

For example, when the screen of Partzuf Keter of AK was refined and rose to the Peh of the Rosh, it was included in the coupling there, and its records were renewed. With respect to the coarseness in the screen on which the coupling by striking was made, only the record of coarseness of phase three remained in the screen. Since the last phase, phase four, has been lost. But the part of the clothing of phase four still remains in the screen.

It follows that there are two upper phases in the screen that are fit for coupling. 1: The coarseness of phase three, which detains the upper light and receives the coupling by striking, on which the level of Hochma emerges. 2: The clothing of phase four, even though it is unfit for a coupling by striking, since it has no coarseness that detains the expansion of the light. When it is included and associated with the coarseness of phase three, a coupling by striking is done on it. To producing nearly the level of Keter.

Meaning without the true level, but nearly. So it's Hochma, but it comes close to Keter. These two levels, called male and female, the level that emerges on phase four of clothing, associated with phase three of coarseness, is called male. And the level that emerges only on phase three of coarseness is called female.

So, four-three is on this level, right? Seemingly. Well, and so on and so on. Meaning, the coarseness of phase three, the refinement of phase four of clothing, and in this way, the lights clothes in the vessels. Meaning the light always searches for a place that it can clothe in. That's it. Okay, what do we have next?

Reader: (58:04) Announcements.

קבלה מדיה

קבלה מדיה

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

שפת הענפים.

שפת הענפים.

שפת הענפים.

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