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

Daily Lesson (Morning), May 27, 2024.

Part 2: Baal HaSulam. “Preface to the Sulam [Ladder] Commentary,” Item 9.

Reader: We are reading from the writings of Baal HaSulam, the “Preface to the Ladder Commentary.” We are in item 9: Item 9, the subtitle is Chazeh, chest.

Reading Article Item 9: (00:20) Sulam Commentary. Item 9. “Chazeh.”

9) Thus far we have discussed the Partzufim [pl. of Partzuf] of Adam Kadmon. But in the Partzufim of the world of Atzilut, another Sium was added in the ten Sefirot of Toch: Malchut of Toch, called Tabur, rose to Bina of the ten Sefirot of Toch and ended the ten Sefirot of the degree of Toch there. This Sium is called Chazeh, and the Parsa has been set there.

This means that the new Sium that was made by the ascent of Malchut to Bina at the place of the Chazeh is called Parsa, as in the firmament that separates the higher water—Keter and Hochma that remained in the Toch degree—from Bina and TM, which departed from the degree of ten Sefirot of Toch and became the degree of ten Sefirot of Sof.

For this reason, the ten Sefirot of Toch divided into two degrees: From Peh to Chazeh it is considered ten Sefirot of Toch, Atzilut, GAR of the Guf. From the Chazeh down to Tabur, it is considered ten Sefirot of Sof, Beria, VAK without a Rosh, like the ten Sefirot of Sof. On the matter of the ascent of Malchut to Bina and the new Sium that was made in the middle of each degree (see below letters 15-16).

M. Laitman: (02:35) Any questions about this? No, continue.

Reader: (02:42) Item 10. “Inverse Relation from Vessels to Lights.”

10) 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: (04:36) Questions? Any questions about this?

Question (Petah Tikva Center): (04:52) This whole concept of the inverse value, it's not clear, because when we speak about light, we're already mentioning a vessel. There's a light, so there has to be a vessel that is clothed in.

M. Laitman: Yes.

Student: So what's the inverse relation?

M. Laitman: The inverse value between lights and vessels, meaning that in the upper vessels, the small lights are clothed, and in the lower vessels clothe the biggest lights. And not only an inverse relationship, but the places that are responsible for the extension of the light, and the repulsion of the light, and receiving the lights are inverse; they're opposite. It turns out that to the extent in which the will to receive in the vessel is greater, it requires more closing of itself. And for that, it develops a greater reflected light and accordingly has the reception of the upper light.

Question (Petah Tikva Center): (06:45) What does it mean that the vessels come into the Partzuf?

M. Laitman: Desires that are already arranged by coarseness which binds them, conquers them, closes them up and raises this package, this ready package for the reception of the light from itself, from above it, from itself and up.

Student: The vessel already has its form?

M. Laitman: In the vessel, there's to begin with only ten Sefirot of direct light, which in such a way, feels who's above it.

Student: So what's the process that it becomes a Partzuf, that here is revealed in a specific order of vessels?

M. Laitman: That's the process in which the light already draws the light and the light comes into contact with the desires and by it bestowing upon the desires, it arranges the desires within, in the Toch, according to its own order.

Student: So what's the difference between the bigger vessels and the smaller vessels? What's that opposite value about?

M. Laitman: That's precisely what needs to be according to the order of the lights and vessels. Whereas, in the vessels, we want to reveal the biggest vessel that is in contact with the greatest upper light, and the smallest vessel will be the last vessel, it'll be in contact with the upper light accordingly, according to itself, the smallest one. And that's how it turns out that it's an inverse relationship between the light and the vessels.

Student: Is there some kind of, well, isn't it enough to say, like the friend maybe asked, that there's that vessel, and if there's a vessel, that's the light that's revealed in it. Isn't it like a double meaning to talk about lights and vessels?

M. Laitman: I don't quite understand.

Student: If you're talking about the vessel, so it's clear what light is in there, no?

M. Laitman: According to the nature of the vessel.

Student: Yes.

M. Laitman: Yes.

Student: So why, you define it once and that's it. In the vessel of Malchut, it depends whichever way you look at it, so there's the light of Yechida.

M. Laitman: No, in the vessel of Malchut, we have the light of Nefesh.

Student: But it draws the light of Yechida, right?

M. Laitman: I don't know what that means, that it draws and receives. Is there a difference?

Student: In the vessel of Malchut, there's the light of Nefesh. Let's say, you say it once and that's it. You don't have to keep philosophizing about it. That's the resemblance between them. There can't be anything else.

M. Laitman: Yes.

Student: So, I'm trying to understand, what's the difference between mentioning the vessels or mentioning the lights? And to even continue talking about it as if there are more cases. I don't understand how there could be any other cases.

M. Laitman: Other cases, he explains to us that if we will lack… The thing is simple. Either I draw upon myself light according to my desire to receive, or that I build a place for the light to appear in me according to the desire to bestow. So, between the vessels to receive and the vessels to bestow there's an inverse relation. And therefore, it turns out that that's how it happens. Yes, the vessel of Keter with the light of Nefesh, the vessel of Hochma with the light of Ruach. And if we're talking about the reception of the lights, then it works out that we have NRNHY. They say that's how, I heard that Baal HaSulam, until he understood this, also did not understand. In short, until he discovered this law, this connection between lights and vessels, it was very difficult for him.

Question (Petah Tikva Center): (12:59) I got confused now as far as the reception of lights. Isn't there an inverse value there? As far as the bestowal of the lights, it's opposite.

M. Laitman: I don't know what you're confused from.

Student: A vessel of Malchut receives within it the light of Nefesh, meaning it actually extends the light of Yechida to Keter?

M. Laitman: Malchut on her behalf of direct light.

Student: Yes, that's it.

M. Laitman: So.

Student: Malchut receives into herself the light of Nefesh?

M. Laitman: Yes.

Student: She actually then, through that, also draws the light of Keter into there, that's the inverse relation there?

M. Laitman: Yes.

Student: So, against Keter in the beginning receives the light of Nefesh?

M. Laitman: That's simple and direct: NRNHY, the way the lights reach from Nefesh to Yechida.

Student: An additional question: Actually, this principle shows that the small and the great are just as important as each other? Can we say that?

M. Laitman: No, this is direct light. That's reflected light.

Student: My meaning is that a small vessel and an important vessel are just as important as the other?

M. Laitman: No, how can that be? We don't do like hocus pocus here. We discover the relation between lights and vessels.

Question (Petah Tikva Center): (14:58) Continuing the friend’s question: If in the beginning, the Kli of Keter receives the light of Nefesh, in the end it receives the light of Yechida, so it turns out each time, each vessel receives a different light. How is it possible that the vessel, its light changes because a Kli is a deficiency, so how can it receive a different light each time? What is the deficiency change?

M. Laitman: Are you talking about which state?

Student: About the inverse value of lights and vessels because the more vessels are revealed, the more lights enter.

M. Laitman: Yes.

Student: But the greatest light enters each time in the upper vessel.

M. Laitman: Yes.

Student: So it turns out that in the beginning, let's say Keter receives Nefesh, then Ruach, then Neshama, then Haya, Yechida, etc., like that. How is that possible? Meaning, how can it be that the same Kli receives each time a different light?

M. Laitman: How not?

Student: Because a vessel is a specific deficiency, and the deficiency has like only one light that would suit it, right?

M. Laitman: Let's say so.

Student: So why do five different lights enter there?

M. Laitman: Because we have the incorporation between the vessels.

Student: What does that mean, how does that help?

M. Laitman: What do you mean how it helps? It helps by, when the light was in the vessel of Keter, it now goes to the vessel of Hochma. So in the vessel of Keter, there are already two places for two lights.

Student: It's as if a state has been created where until all the lights enter all the vessels, the vessels receive all the time the light that is not really their suitable light.

M. Laitman: Yes.

Student: So how do they receive it, because it's not their real deficiency?

M. Laitman: It is a real deficiency. It's a deficiency that they discover for that specific light that's coming up.

Student: So it turns out that each time?

M. Laitman: Yes.

Student: When a new vessel opens up, the vessels before it also change. They also change, they also develop?

M. Laitman: Why before it?

Student: Because they're receiving now different lights, so they have to go through a change to receive other lights, no?

M. Laitman: Yes.

Student: Meaning when a new vessel is created, let's say in the beginning it was just the vessel of Keter, and then also a vessel of Hochma was created.

M. Laitman: Yes.

Student: So the Kli of Keter also changes.

M. Laitman: So how will the vessel of Hochma change?

Student: And then because of that, the Kli of Keter also receives now a different light.

M. Laitman: Yes.

Student: According to the change that it went through since the Kli of Hochma opened up?

M. Laitman: Yes.

Question (Petah Tikva Center): (18:39) Maybe it would help if we try to do this according to the host and the guest example.

M. Laitman: Is it written here?

Student: We learned it from the Preface.

M. Laitman: In the Preface there's a lot of things. Well, without this you can't ask.

Student: No, simply in order to understand more, not technically. If there's a screen, the guest comes and he wants to be connected to the host, and that's what interests him. So let's say it's Keter and he feels that the host wants to give him and takes the smallest of the pleasures. Why? Because he's afraid that he'll forget about the host. And then when he takes, he feels that it's not enough, he's not restoring enough. So he continues onwards. Is it right to see it that way?

M. Laitman: Well, let's say so.

Student: So then here, what is the inverse value of lights and vessels in this case?

M. Laitman: The vessel starts from the smallest, right? And the lights from the smallest lights. And according to the growth of the vessel, so does the light grow.

Student: But the guest is the same guest. It's the same Malchut, she just resembles more, she adapts herself each time, she tries to work with herself more.

M. Laitman: She has a bigger deficiency.

Student: So when we say Kli, it's the same Malchut, it just has a different form only. A form of Keter, a form of Hochma.

M. Laitman: Yes, yes, of course.

Student: She simply opens herself more.

M. Laitman: Well, we can say that.

Question (Petah Tikva Center): (20:52) Is there a difference between the light that builds the Kli and the one that fills the Kli?

M. Laitman: Yes, but we don't learn about it. Why?

Student: It sounds that way, that this inverse relation is that in the beginning, there's a light that builds the Kli until it builds all the systems, and then an opposite light comes, which comes to start to fill it with a complete filling.

M. Laitman: It's supposedly like that.

Question (Petah Tikva Center): (21:32) I have a few questions, but if it's possible, about this matter. In the beginning of 12, we didn't read it yet, but that's what we're talking about. He says, you find that as long as all five vessels, the KHBTM in the Partzuf, didn't grow, their lights are not in their place, the one that's attributed to it.

M. Laitman: Yes.

Student: In another place, he explains about the process of development. If you look at it, it's development at the end of the apple, so you don't understand where this thing is going to reach because it's so small and green, but eventually, in the end, it's understood. So is it also right to look at it here, this way, as well? But in the end, when all the lights come, then everything will work out. The lights will be in the appropriate vessels.

M. Laitman: We can say that.

Student: And an additional question, you said that Baal HaSulam discovered it like a scientist who discovered some new principle, that before that was not seen, this principle.

M. Laitman: Yes.

Student: How to understand that because without this principle, nothing works out? It's like the system is not arranged correctly if you don't understand this principle.

M. Laitman: Right.

Student: So how is it that only he revealed this?

M. Laitman: I don't know what to tell you. But what it seems to me is from rationality, there's supposedly nothing else here, but the fact that the opposite value between lights and vessels, that's how it works out, in an opposite value. The bigger vessels and the smaller lights, that's what he discovered.

Student: In another place, Baal HaSulam testifies to himself that he revealed certain revelations not because of himself but because the generation was worthy of it.

M. Laitman: Yes.

Student: So should we look at it this way, that we are the greatest vessels that ever existed, yes? And we need to draw, we're the most corrupted, but we need to draw the greatest lights, is that right?

M. Laitman: Right.

Student: But it's not we that merit them. How to understand correctly our role in this whole system?

M. Laitman: We are the final generation, the last generation. That's why we are in the beginning of the general redemption. That's why specifically in our generation, it can happen.

Student: That might happen?

M. Laitman: Complete redemption.

Student: Does this help us, this whole inverse relation that we're learning about here?

M. Laitman: That the lights, the bigger lights, need to enter, to enter the smallest vessels, which will later become bigger vessels.

Student: What are we supposed to feel in this process?

M. Laitman: We're supposed to feel that we have great darkness that we don't feel at our times, the great Kabbalists that could publish something for us or teach us something. But along with that, we were rewarded with things that we can learn from our sources what could have never been done before, what people couldn't learn; people who were really thirsty for the wisdom. Meaning they were thirsty for wisdom in their great desires, but they only had just a bit of illumination in their vessels. Although us, we don't have vessels, and who wants these great lights, but that's how it is. It's a light that, it's a generation, that in these vessels is supposed to reveal the light of the Messiah.

Student: Specifically, those that don't feel the desire, and they draw the greatest?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:06) This whole process of the entering of vessels and lights takes place inside a structure called the Partzuf?

M. Laitman: Yes.

Student: Which first needs to establish the vessel, and then the lights and vessels can enter?

M. Laitman: No, also to create the Partzuf, he needs to do it through the lights. Who will formulate a Partzuf for you?

Student: So in order to not get confused, I'll ask simply: What is this structure called the Partzuf to which the lights and the vessels enter?

M. Laitman: It's always, in any case, ten Sefirot from Keter to Malchut that are organized this way and are connected in direct light and reflected light.

Student: I don't quite know how to ask this, but it seems as if there needs to be the establishment of a certain kind of connection for a certain purpose, and as much as possible expand this point, to enter into there more desires, and also more lights will be revealed there. A certain point needs to be created there.

M. Laitman: Correct.

Student: What's the first point from which it starts, is there a certain connection?

M. Laitman: The first point is clear, the light of Nefesh and the vessel of Keter. The smallest light in the smallest vessel. And then they start gathering the lights into the vessels.

Student: Can you say that light is actually, meaning, the greatest light comes to the lower vessels, because light is actually held from above.

M. Laitman: To higher vessels. The greater the light, it reaches a higher vessel.

Student: Meaning, light is held from above. Light, is it held from above?

M. Laitman: Well, from above, let's say so.

Student: And the more there is a greater need for help because there are coarser desires, then greater help comes?

M. Laitman: We can say that.

Question (Petah Tikva Center): (29:44) There's an example that you gave long ago, that you can explain it. Let's say there's a baby, and a mother needs to care for him in a certain way. It's not the baby that has to acquire all the knowledge, and the vessels have to care for it. The mother needs to acquire this higher knowledge, and that's how it is in relation to bestowing to the lower ones.

M. Laitman: Nice.

Question (Petah Tikva Center): (30:18) Before the light of NRNHY began to enter the vessels, there was a refinement. Meaning the vessel felt the light before that, and then the light gets refined, and gradually the Partzuf begins to receive the light.

M. Laitman: No, that's incorrect. First of all, the light doesn't purify what you said.

Student: The vessel rejects the light because it's not suitable to the intention. It did not manage to receive the light because the desire to receive was not correct?

M. Laitman: Yes.

Student: Is that correct?

M. Laitman: Well.

Student: Now the Kli begins to make a calculation, how much it can receive? So it starts to receive from the smallest light. That light, it's not like a ray, it's like an expansion within, it spreads within the Kli of Keter.

M. Laitman: Yes.

Student: Now the Light of Nefesh spreads within the Kli of Keter, and the next Partzuf, does it feel what's happening in the Kli of Keter during that time?

M. Laitman: There still isn't the next Partzuf.

Student: There isn't?

M. Laitman: The Light only enters the Partzuf, the light of Nefesh in the Vessel of Keter.

Student: By the Masach, by the screen?

M. Laitman: You can say that.

Student: It performs the calculation, and during this time, does Bina feel it, illuminate to it in some way?

M. Laitman: No.

Student: Nothing, there's no feeling? Only when the light of Nefesh fills the Kli of Keter, then there, the next action begins to happen?

M. Laitman: Yes.

Question (Petah Tikva Center): (32:12) So, how in the end, does the Nefesh, which is the smallest Light, fill the Malchut, which is the greatest vessel?

M. Laitman: In the lights, there are no measures. There's a liter, or two liters, or as much as you need. The light fills the vessel according to the extent the vessel can receive it. You see, on behalf of the light, there are no limitations. Is that alright or not?

Student: More or less. So, in the end, the Keter receives the Yechida, which is the greatest light, in the smallest vessel.

M. Laitman: Yes.

Student: And the biggest vessel receives the smallest light. The Malchut receives the Nefesh, and the Keter receives the Yechida. So, in the end, there's no meaning to the size of the vessel. It almost sounds like the opposite, like the Malchut receives Nefesh, and the smallest vessel receives Keter.

M. Laitman: In the beginning, the light of Nefesh is in the vessel of Keter. And then, it turns out that that same light of Nefesh... Well, not the same. The light of Nefesh is revealed in the vessel of Malchut, and the light of Yechida is revealed in the vessel of Keter.

Student: Yes. Since it's the smallest light, Nefesh fills the biggest vessel, Malchut. So, that's not clear. How can a small light fill a big vessel?

M. Laitman: First of all, in the lights there are no limitations. As much as you have a size of a vessel, the light can fill it. It can be the light of Nefesh and fill your vessel, and it can be the light of Yechida and fill your vessel.

Question (Petah Tikva Center): (34:40) So, what's the difference between the kinds of lights if a smaller light fills a bigger vessel?

M. Laitman: We don't discuss about the lights according to their magnitude.

Question (Petah Tikva Center): (35:13) Is it more correct to look at the lights in a qualitative way and not a quantitative way? Because a liter cannot fill a cup of 100 milliliters.

M. Laitman: Yes.

Student: But in qualities, you can understand that. Okay, so the light of Nefesh fills the vessel of Keter.

M. Laitman: Yes.

Student: So, we also learn that, actually, the definition of light that Baal HaSulam gives is that we cannot talk about the light, it's the impression of the vessel.

M. Laitman: Yes.

Student: So, the impression of the vessel of Keter has an impression in a qualitative way of Nefesh. What does that mean? What is it impressed from first?

M. Laitman: The Kli of Keter is inspired by the light.

Student: What is it impressed by first of all?

M. Laitman: By revealing equivalence with the light.

Student: In a very small way?

M. Laitman: Yes.

Student: But it can discover more equivalence according to its relations, its deficiency?

M. Laitman: The vessel of Keter?

Student: Yes, it's the highest one.

M. Laitman: But he doesn't have it. He's lacking coarseness from lower Sefirot, from Keter to Malchut. If the desires join, he'll be able to reveal Yechida on that level.

Student: And then when the light of Ruach is led to the vessel of Hochma, what does it mean that it passes to the vessel of Hochma? What does it mean that the vessel of Keter is passing the impression onwards, that when the light of Nefesh moves to the vessel of Hochma, what does it mean that it's moving from one vessel to the other?

M. Laitman: That the lights simply change into higher degrees.

Student: But if we're talking about light being an impression in the vessel?

M. Laitman: Yes.

Student: So what does it mean that the light of Nefesh that I had a certain, that Keter had a certain impression of called light of Nefesh, and now this impression is now moving to another vessel that grew from it called Hochma?

M. Laitman: Yes.

Student: What does that mean, that the Keter passes this impression onwards to the next vessel?

M. Laitman: That the vessel that now gets inspiration from the light, he is inspired more deeply, he feels it deeper.

Student: Okay, maybe last question: This whole story of inverse relation between lights and vessels we learn from the cascading from above down.

M. Laitman: Yes.

Student: It happens when the vessels are going from above down. From below upwards in our work, is it the same thing as far as the inverse relation between lights and vessels?

M. Laitman: The opposite value remains, but who comes first or afterwards, that's something that we determine.

Student: So that's the question: Does it invert or not?

M. Laitman: It does, well I don't know what you mean exactly by inversion, but we can feel the light that is in the vessel, according to where the coarseness of the screen is, where it's revealed.

Question (Petah Tikva Center): (39:26) Just to ask about this state, the Toch of the Partzuf gets filled gradually with lights, and the final state is that the Keter is filled with a light of Yechida, and the Malchut itself is filled with a light of Nefesh. Now on one hand there's Malchut which clothes these lights all the time, so what is such a state that on one hand she's filled with a light of Nefesh, on the other hand she now clothed the Keter with Yechida, how could she be filled with those two lights?

M. Laitman: The Keter was clothed in the light of Yechida, that's the light that comes to Keter from Malchut, and the fact that it was clothed on the light that comes to her, the inner light, and let's say the light of Nefesh.

Student: Meaning the vessel feels that which it's filled with, and also what it's clothing the other vessels with, meaning it has the ability to feel?

M. Laitman: The filling comes from the screen.

Student: Yes.

M. Laitman: And the vessel itself is in its Sefira.

Student: The screen that clothes other vessels, what does it feel in those other vessels, meaning what does it feel?

M. Laitman: Wherever it is incorporated that's what it feels, there's no other connection between them.

Student: But what does it feel in that action of clothing another vessel, it's not a Kli of Keter?

M. Laitman: Attainment, clothing means attainment.

Student: What does it attain?

M. Laitman: On what it feels, on what it clothes.

Student: In this connection that Malchut does between the Kli of Keter and the light of Yechida, what does it feel in this clothing? She herself has filled the light of Nefesh and she feels that?

M. Laitman: Yes.

Student: But when she clothes the Keter with Yechida?

M. Laitman: What does that mean?

Student: The Kli of Keter with the light of Yechida, she makes that meeting.

M. Laitman: Yes.

Student: What is that state? What does she feel?

M. Laitman: She feels that she attains in the vessel of Keter, the light of Yechida, but that's because she is Malchut ascends to the height of the Sefira of Keter and then discovers the reflected Light there, which is so great that she discovers the light of Yechida in it.

Student: Even though she's Malchut, she's not Keter?

M. Laitman: Keter and Malchut are the difference in coarseness and reflected light.

Question (Petah Tikva Center): (43:05) The light of Nefesh that's revealed in the Kli of Keter, it’s the same light of Nefesh that is revealed in the Kli of Malchut, or do we just call it Nefesh, but each of them is actually something else?

M. Laitman: Of course.

Student: The second certainty, I mean it's different.

M. Laitman: Yes.

Student: Thank you.

M. Laitman: Always pay attention to the coarseness and then you won't make a mistake.

Question (Petah Tikva Center): (43:41) Can we summarize and say that the greater the vessel, this quality is smaller, and then it receives the lesser light, let's say Malchut, the greatest vessel, it receives the light of Nefesh because its quality is the lowest. Can we say it that way?

M. Laitman: We don't talk about these things, but there's something about this.

Student: Because quality is measured by the magnitude of the desire, meaning it's the smallest quality that a vessel can receive, this light of light?

M. Laitman: Yes.

Question (Petah Tikva Center): (44:28) The Partzuf Galgalta is the Partzuf of Keter. Can we say that it's the vessel of Keter?

M. Laitman: What do you mean vessel?

Student: Vessel, the desire to receive that has a certain intention, and it's filled with the light accordingly, it has reflected Light in a certain coarseness. Now we also say if I understand correctly, that the Partzuf Galgalta is filled with the Light of Nefesh or is that not correct?

M. Laitman: It depends toward who are you checking this. I'll tell you that Partzuf Galgalta is a Partzuf that has five Sefirot or ten Sefirot, so there's ten lights, there's NRNHY and more and more.

Student: But in every state there are ten Sefirot?

M. Laitman: Yes.

Student: Also, in the Kli of Keter there are ten Sefirot.

M. Laitman: Let's say so.

Student: So that's exactly the question?

M. Laitman: What?

Student: The question is for example, the Partzuf Galgalta we say that there are four degrees of coarseness. Why are there four degrees of coarseness that Malchut can be filled? Because she's working on that degree of Nefesh, of the Kli of Keter?

M. Laitman: Yes.

Student: There's always ten Sefirot. Is that correct or not? I always, with this thing, there's a great confusion?

M. Laitman: That's for now.

Student: We're saying that if then another Partzuf comes, after Galgalta there's Ab, then in Galgalta the additional light enters. Why? Because the coarseness grows, and it transfers the light not to herself?

M. Laitman: Right.

Student: So in the end Galgalta does need to receive all the lights, depending on what state she's in?

M. Laitman: All the lights go through Galgalta, yes.

Student: So it's not a Partzuf of the Keter already? Galgalta in a different state, where she only receives or is there no such thing? I'm simply trying to ask about this thing that is confusing. The part of Galgalta, when we divide it into Partzufim, so it's seemingly each time a different state. But the question is, can you even divide this all together? Do you understand what I'm asking?

M. Laitman: No.

Student: When the light of Nefesh enters the vessel of Keter, that's the Partzuf of Galgalta that receives light, and there's no continuation?

M. Laitman: Yes.

Student: Then, when she begets the Partzuf Ab, in Galgalta enters in the Kli of Keter, the light of Ruach?

M. Laitman: Yes.

Student: So the question is whether Galgalta in the second state, in which the light of Ruach enters, that's still called the Partzuf Keter that receives the smallest light, it's not correct?

M. Laitman: No. Galgalta isn't the Partzuf Keter anymore.

Student: And Ab which receives now actually, well, it receives two lights?

M. Laitman: Yes, Nefesh and Ruach.

Student: The question is whether you can measure the Partzufim apart or do you always have to see them standing together?

M. Laitman: Together.

Student: Thank you.

M. Laitman: Otherwise, we'll get confused.

Question (Petah Tikva Center): (48:19) This principle of inverse relation, is it correct for direct light or for reflected light?

M. Laitman: I don't understand.

Student: We learned that we have ten Sefirot of direct light and we have ten Sefirot of reflected light?

M. Laitman: Yes.

Student: Is this principle of the inversion relationship between lights and vessels, is it correct for the ten Sefirot of direct light, or is it correct for the direct reflected light, or both?

M. Laitman: I don't understand your question, ask again.

Student: When we talk about the inverse relation between light and vessels, is it talking about the direct light, ten Sefirot of direct light or ten Sefirot of reflected light? Because it's different, the way they're arranged. The ten Sefirot of reflected light is in rejection, and ten Sefirot of direct light is direct?

M. Laitman: It depends on what we're taking into consideration. And the work in the screen, we take into consideration the reflected light.

Student: With direct light, does this principle work?

M. Laitman: The expansion from above downward, it's in direct light.

Student: So does it work the same way with expansion, in the expansion from above downward, does it work the same way?

M. Laitman: It depends as much as the vessel opens to accept the light. Because in the expansion from above downward, we say that first there has to be a response, a screen, a reflected light, a restriction. And according to that the lights can expand in the vessels.

Student: Also, in expansion there needs to be the screen?

M. Laitman: Without the screen there can't be an expansion. The light is always received in order to bestow.

Question (Petah Tikva Center): (50:26) It seems that this trick of direct light, this inverse relation between lights and vessels, enables endless development. Because if it wouldn't be, then the light would be in the vessel, and that's it, it's over.

M. Laitman: Yes.

Student: And now what happens is that every smallest addition, every smallest change from the lower one performs a change in the whole system, in the entire system of the lights and vessels?

M. Laitman: Of course, the smallest shock changes everything.

Student: [No Translation].

M. Laitman: The end of correction? Well, in the end of correction all the lights exist in all the vessels.

Student: So that's it? The movement ends or is that it? It doesn't become static, right?

M. Laitman: Yechida of Yechida, yes.

Student: There's no point of asking what's there, right?

M. Laitman: All the lights fill all the vessels.

Student: But the system must continue to be alive?

M. Laitman: No. None. Supposedly, all the lights are revealed in the places that they should be and no more than that. There's supposedly nowhere else to go to.

Student: That's not clear, maybe it's not the time to scrutinize it.

M. Laitman: I also don't know. More lights gather, more vessels. Who knows?

Student: So what's the 7th millennium and the 8th millennium, etc.?

M. Laitman: Secrets.

Reader: (52:29) Announcements.

Song: (53:41)

קבלה מדיה

קבלה מדיה

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

שיטות המזרח

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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