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

Daily Lesson (Morning) August 22, 2024.

Part 2: Baal HaSulam. Preface to the Sulam [Ladder] Commentary. Item 33.

Reader: We are reading from the Writings of Baal HaSulam, the Preface to the Sulam Commentary, we’re in item 33. You can find the study materials on our websites. Anyone who asks a question here, please stand up, hold the microphone close to your mouth and speak loud and clear. The Writings of Baal HaSulam, Preface to the Sulam Commentary, subtitle The Emergence of the Three Lines in YESHSUT, 33.

Reading: (00:42) Item 33. Now we shall explain the order of emergence of three lines in one particular degree. And from it, you will be able to deduce about all the degrees.

Take the degree of YESHSUT, for example, that is, the seven bottom Sefirot of Bina. GAR of Bina of AA were established in the upper AVI, and ZAT of Bina of AA were established in YESHSUT. The first to emerge was the right line of YESHSUT—Keter and Hochma of YESHSUT. It was established during the ascent of Malchut of YESHSUT to Bina of YESHSUT, which ended the degree of YESHSUT under the Hochma, and Bina and TM of YESHSUT fell below to the degree of ZA (see Item 21).

Then, these two vessels, Keter and Hochma, remained in the degree of YESHSUT and became the right line. Since there are only two vessels there, Keter and Hochma, they have only two lights, Nefesh Ruach, lacking GAR (see Item 26).

M. Laitman: Is what's written clear? Don't be shy. 

Question (Petah Tikva Center): (02:37) What is YESHSUT? 

M. Laitman: YESHSUT is ZAT, the bottom seven of Bina. 

Student: He says that it's the bottom seven Sefirot. So the bottom seven Sefirot, so what is YESHSUT?

M. Laitman: No, it's not just the seven bottom Sefirot. The seven bottom Sefirot is ZAT. But there is ZAT of Bina, which is the seven bottom Sefirot of her; of her Partzuf.

Student: YESHSUT is a part of Bina that takes care of the lower Sefirot? 

M. Laitman: It's a part of Bina, in Bina, and that's it. It doesn't talk about it here. 

Student: Why is there such a special name? What's its purpose? What does it do? 

M. Laitman: It's a name that is, I don't know where it's from, but there's probably a source. It's an acronym for Yisrael Saba Ve Tevuna and YESHSUT. It's an acronym. Let's continue and see. If there is, then we'll get back to it. 

Reader: 34.

Reading: (03:58) Item 34. Then the left line emerged—the three vessels of Bina and TM of YESHSUT—after they returned and rose from their fall. It was established by the illumination of Hochma and Bina of AK, which brought the ending Malchut from Bina of YESHSUT and returned it to her place. At that time, Bina and TM of YESHSUT rise back to their degree (see Item 21).

And since the five vessels in the Partzuf are now completed, the full NRNHY clothe in them. At that time, they become the left line of YESHSUT (see Item 29). Also, with the emergence of the left line, there is a division between the right and the left: The right wishes to cancel the left and rule by itself, and the left, too, wishes to cancel the right and rule by itself (see Item 31). For this reason, neither can shine as long as the middle line, which unites them, has not been erected.

Question (Petah Tikva Center): (05:33) If ZAT of Bina already fell or corrected and returned, and also the Keter and Hochma of Bina are corrected, so why do we need another reason to connect them? Why is there a dispute between them? 

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

Student: He writes in 33 that Keter and Hochma and Bina remained, and YESHSUT fell, and Malchut was corrected, and they rose back, and they're the left line of Bina that is simply corrected. But at the end he mentions that the right wants to cancel the left and control on its own, and the left wants to cancel the right. Why if they're corrected, do they want to control one another?

M. Laitman: Opposites. 

Student: So, in what are they corrected?

M. Laitman: In that both of them want to be in bestowal, but each one in his own way, if one belongs to GAR, the other one to ZAT.

Student: And they can't both remain without canceling each other? 

M. Laitman: No. How? Each one wants to realize itself, and as much as possible, to the fullest. 

Student: Why is one's influence on account of the other? Why do they cancel each other? 

M. Laitman: Because it turns out that both of them are in the same Partzuf. 

Student: But bestowing is only to add, it's not to take away. So why does it cancel? 

M. Laitman: But each one wants the bestowal to be through him.

Student: Okay, I guess he'll explain it later. 

Question (Petah Tikva Center): (07:36) The ascent of Malchut. Malchut rising to Bina that caused Bina and TM to fall from the degree. So, is the ascent of that Malchut what also caused the illumination of Hochma in Bina to bring it back? 

M. Laitman: No. No. 

Student: So what awakened that light to come and bring Bina and TM back to their place? 

M. Laitman: Only raising MAN.

Question (Petah Tikva Center): (08:25) I also want to ask about the matter of the lines. It's like there's no process of, there's no learning process. The right doesn't understand it without the left. The left doesn't understand it without the right. It can't do anything. There's no learning from mistakes. 

M. Laitman: There's something correct to what you're saying. This is what we have. This is what it's like in nature. There are contradictory discernments and there's nothing that connects them together. Soon we will understand how to resolve it. Yes. When the middle line comes, everything falls into place. Everything works out. 

Question (Petah Tikva Center): (09:29) He wrote that now it's about YESHSUT, but it happens in every Partzuf. So that means that the right belongs to Keter and Hochma when Malchut ascends to Bina, and the left belongs to Bina and TM on every Partzuf.

M. Laitman: Yes. 

Student: So it's like Katnut and Gadlut that was? 

M. Laitman: It causes Katnut and Gadlut.

Student: So it's like a different division between the vessels, the lines.

M. Laitman: Yes. 

Question (Petah Tikva Center): (10:13) Can we say that the Rosh says something and the Guf decides to do something else? They don't work together in sync?

M. Laitman: They want to perform acts of bestowal, but each of them from where it is now. 

Student: So, what strengthens the Rosh with the Guf? What connects them to work together in sync? 

M. Laitman: To have the vessels in Rosh and in the Guf connected between them, and then they will have one screen. 

Student: What causes it, suddenly lets them work together? 

M. Laitman: What will cause them to work in collaboration? We'll see. For now, they're not connected.

Question (Petah Tikva Center): (11:17) It's not clear why instead of the division of GE, and AHP, there's right and left. What changed?

M. Laitman: Right and left are vessels of bestowal and vessels of reception. 

Student: But it's also GE and AHP. We said that it's the same. 

M. Laitman: No, but they belong to the same Partzuf of GE and AHP. Whereas right and left are truly two lines, and there is no force, there's no strength to the left line, and it can't connect to the right line.

Student: Also in the division of GE and AHP, there is a clear separation between this and that, here too right and left, but still there's a difference between them. What turns up and down and to left and right? What changed in the system in the Partzuf? 

M. Laitman: That in these Keter and Hochma that belong to the right line you can receive light, and in the vessels of ZAT, it's impossible to receive light.

Student: But it was also in GE and AHP.

M. Laitman: But it was not revealed, it was not in practice. Whereas now, the division between GE and AHP is necessary. A deficient and complete cannot be together.

Question (Petah Tikva Center): (13:16) To continue that direction, what's the difference between a Partzuf and a line? Because he divided it into two lines, and supposedly each one of them takes a decision as if each one is a Partzuf. So what's the difference between a Partzuf and a line? 

M. Laitman: Good question. I would say this. A Partzuf is when it closes within it all the vessels, screens, records, everything, and performs the action. A line is when it takes a part of the Partzuf, which has in it, besides the contradictory vessels, they also cannot be connected, they have to be tied together. Well, that's through the Masach of the Hirik. We will learn. And then, it turns out that in the line, we have an order of vessels that are partial vessels from the Partzuf. As if there are two lines and three lines. 

Student: So, the line is like a definition of certain laws. It's not fully in the vessels. 

M. Laitman: No. Some of the vessels are selected and some are not according to some example. And that's the way it is in each Partzuf. 

Student: So that explains why the middle line uses the same vessels of right and left. Supposedly, it connects between them.

M. Laitman: Yes. 

Question (Petah Tikva Center): (15:34) The Partzuf includes the light that refines? The Partzuf and the light that departed, is it all together?

M. Laitman: Partzuf is vessels and lights together. Yes. 

Student: The light that departed and the records that were inside. 

M. Laitman: Yes.

Student: So the lights that exited wrap the Partzuf? They put pressure on it?

M. Laitman: You can say so. 

Student: Okay, so when it becomes right and left, is that an action from the lower one or also the upper one participates? 

M. Laitman: They act of the lower one.

Student: So the middle line is also something that was never there.

M. Laitman: No.

Student: At some point, does the middle line... 

M. Laitman: When it's made, when they want to connect, the GE and the AHP. 

Student: And that's wholeness? 

M. Laitman: This is wholeness. 

Question (Petah Tikva Center): (17:13) There's something I can't understand in item 34. He writes that Bina and TM rise back to the Partzuf and then a kind of wholeness is returned and NRNHY shines. But afterwards he says that it doesn't shine because there is a resistance between right and left. So, I don't understand.

M. Laitman: It joins. That's it. The vessels that return to the Partzuf, Bina and TM of YESHSUT, they return to their degree. And they were completed and that was the whole NRNHY. Then they become the left line of YESHSUT. When the left line emerges, there's a dispute between right and left. The right wishes to cancel the left and rule by itself. And the left too wishes to cancel the right and rule by itself. For this reason, neither can shine as long as the middle line which unites them has not been erected. That it takes part of the right and part of the left and by this the middle line emerges and the light shines through the middle line. 

Student: So I want to try to understand that there's parts of YESHSUT which he takes as an example. 

M. Laitman: Yes. 

Student: When Malchut ascends to the Rosh, there's a split between Keter, Hochma, and Bina and TM. 

M. Laitman: Yes. 

Student: And he explains that when the light of AB, SAG comes, it lowers Malchut from a place in the Rosh and then the Partzuf returns to being complete.

M. Laitman: Yes. 

Student: But there isn't the wholeness that was there before. 

M. Laitman: Right.

Student: Is it because the lower one was there and went out, or what? 

M. Laitman: It's a lot of things. In short, there was a flaw. GE were up and AHP were below. When they return to adhere together, there isn't that same wholeness anymore. There's like a crack between them. 

Student: And this is something that the lower one will have to complete afterwards? 

M. Laitman: The lower one, yes.

Question (Petah Tikva Center): (20:28) To continue this question, now the vessels that fell return. We see there's not as it was before. Something was flawed there. 

M. Laitman: Yes. 

Student: Until now, we learned about the first restriction. There was a clear law. There are nine Sefirot that can receive light, one Sefira that can't. And that's where the screen stands. Meaning, the vessels that returned brought the screen on a whole level. But it was not a good screen. It wasn't the screen that was before. So, what needs to be corrected is the screen. So, what's missing here is Hassadim. There’s no force of resistance that was there before, so we need the force of resistance. So the lower one, meaning the bottom level adds its Hassadim, and then there is enough strength so it can receive. And this is actually the correction.

M. Laitman: Well, let’s say. 

Student: So the question is, if it's on the screen of the lower one, the lower one doesn't have the screen. Let's say YESHSUT brings the screen of ZA. ZA doesn't have…it can't engender a level like YESHSUT. It's smaller. 

M. Laitman: Yes. 

Student: So the question is, is what's born now not according to the level of the lower one because the screen is actually…the screen is the lower one? Let's say now there is YESHSUT in Gadlut, but that Gadlut is not the Gadlut that was before, because it's according to the screen of the lower one. It's lesser, so all the levels that come out on the second restriction are lesser. They may have the same name, the same coarseness, but they're lesser. 

M. Laitman: Yes.

Question (Petah Tikva Center): (22:39) So, it turns out that there's a mistake in the left that is built in, and also in the right there's a mistake that's built in. They both make mistakes until the middle line comes and settles it. And in our work, there's no symmetry. That's what I understand. We prefer the right. 

M. Laitman: Yes. 

Student: Why is it if both are wrong to the same extent? 

M. Laitman: Because our left isn't corrected how to work with the left in order to be so.

Student: And the right is corrected? 

M. Laitman: The right we can sort of work with. It's mercy, Hassadim. But the left is Hochma. How can you bring it out? 

Student: Why? What's the problem with Hochma to work with it in a corrected way?

M. Laitman: Hochma is incorrected. How can you give it lights? Who is it connecting with in order to draw lights to bestow to do anything? 

Student: How is it different from work with the right, which sounds like it's automatically okay? 

M. Laitman: The right has no will to receive. Only the will to bestow. The left has the will to receive to begin with. That's why here we needed to organize the connection between right and left, and left and right so it'll be the middle line. That's why the Partzuf is divided into Rosh, Toch, Sof. There are two Partzufim, AVI and YESHSUT. And a correction was made in AVI, and a correction was made in YESHSUT. 

Student: So by automatically preferring right, by this we advance the middle line? 

M. Laitman: Supposedly, yes. But still the left remains still with no corrections.