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

Daily Lesson (Morning), May 24, 2024.

Part 2: Baal HaSulam. Preface to the Sulam [Ladder] Commentary. #6

Reader: We are reading from the writings of Baal HaSulam, the “Preface to the Sulam Commentary,” we've reached item six. Of course, you can find the text on kabbalahmedia.info or through the Arvut system. Now, the “Preface to the Sulam Commentary,” item six, Rosh-Toch-Sof, Peh-Tabur-Sium Raglin, item six.

Reading: (00:39) Preface to the Sulam [Ladder] Commentary. #6 – Twice.

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.

M. Laitman: (07:33) Questions?

Question (Petah Tikva Center): (07:47) He says something here that the name vessel indicates the coarseness in it, meaning the quality of judgment in the screen that delays or prevents the force of Din from being with Malchut. The question is, what is the coarseness he's talking about here?

M. Laitman: The coarseness is the feeling of the lower one, that he is separated from the upper one.

Student: He says the name Kli, vessel, indicates the coarseness in the screen, which prevents?

M. Laitman: Yes.

Student: We learned that on one hand, and on the other hand, we learned that without coarseness, you can't have neither Masach nor Hassadim.

M. Laitman: If you turn the Aviut to a vessel of reception.

Student: Yes, so how to work with that coarseness? I want to understand. First of all, do you need to cancel out the coarseness or rise above it?

M. Laitman: We will see.

Student: What's our work with coarseness? What's our work with that coarseness?

M. Laitman: Our work in coarseness is to cancel it in a way that you can use it.

Student: Meaning?

M. Laitman: Use it. Use it because without the coarseness, by the coarseness you're separated from the Creator but how to bring you to a connection with the Creator.

Student: What is the essence of the action with the coarseness? In the Ten, we sit in the Ten. We need to turn this into something practical. So what do I do with the Ten in order to execute the, he's teaching us all sorts of things you need to do in the Ten right now so what is the meaning of this? The vessel that indicates the coarseness, meaning the power of judgment in the Masach, which prevents the clothing of the light in Malchut. What do we need to do?

M. Laitman: We need to connect between us in a certain way in which we will evoke and feel in what judgment we are towards one another. What is the general judgment upon the Ten? And in such a way we will come to a state in which, how should I say this? In short, we need to connect between us. It's eluding me.

Student: Through annulment perhaps, one towards the other.

M. Laitman: Well, that's clear.

Student: The foundation?

M. Laitman: That's the foundation of it, the basis of it, for connection.

Question (Petah Tikva Center): (11:11) He gives names, definitions for the vessel here, for example, between Rosh and Toch, there's Peh, mouth, Peh is the Malchut of Rosh. What's the issue? Why give that name to Malchut of Rosh? It determines the whole Rosh, right?

M. Laitman: Yes.

Student: So why call it Rosh also? The characteristic here is the mouth, the main characteristic?

M. Laitman: No, the Rosh, the head, are those Sefirot upon which the calculation is made. And the Peh, the mouth, is just the appearance of the calculation.

Student: And the same thing applies later in Tabur, between Toch and Sof? Is that also the place of the appearance of the calculation in which there's Toch?

M. Laitman: No. No. That's only in the Rosh, in the head.

Question (Women Turkiye 2): (12:13) They ask about the verse, the power of judgment does not appear in the reflected light, and so it is not worthy of being a vessel. Their question is: What's the connection between the force of Din, judgment and the purification of the Kli, the vessel?

M. Laitman: The Kli needs two conditions. On one hand, how different it is from the light, how different it is from the upper light, and the extent in which it's similar to the upper light. Those two things need to be in the Kli.

Question (Internet): (12:52) It is written, the Creator will be a Kli on his thickness, on his coarseness. What does that mean?

M. Laitman: The Kli is the desire to receive, to the extent in which it can receive, with intention in order to bestow, so that it will be in equivalence of form with the Giver. So it turns out that, to the extent in which we have on one hand, a greater desire to receive and against that, to the same measure, a greater desire to bestow, then accordingly we measure the vessel.

Question (Petah Tikva Center): (13:43) I didn't understand why ten new Sefirot of Ohr Hozer, why they're not called the Kli?

M. Laitman: The ten Sefirot of reflected light are not called the Kli because they don't have a desire to receive but a desire to bestow.

Student: When he writes the ten Sefirot of Ohr Hozer that came out, what does it mean that they came out? Where did they come out?

M. Laitman: They emerged through the striking of beating and they emerged from the screen and they clothed the upper light.

Student: From the Masach and above, as he writes. If I try to bring that into relations in the Ten, if it's correct to do so, what does that mean? Is that in the person? It's between us? Where is it, what is it?

M. Laitman: In every person that wants to bestow somewhat towards the Ten, outside of himself.

Student: It's not inside the person that it's felt. Where is it felt?

M. Laitman: Felt is a different thing. It's felt that he has the force of bestowal. To what extent, in what way, towards who, that.

Question (Petah Tikva Center): (15:19) This new Kli sounds like a combination that is built together with the Creator and the creation. Is that correct?

M. Laitman: Yes.

Student: And the rejection relates to the creation, even though he receives the Masach from the Creator?

M. Laitman: Yes.

Student: And the Aviut is something that the Creator created. It doesn't come on behalf of the created being?

M. Laitman: So what?

Student: How this system of relationships between the Creator and the created being creates the Kli?

M. Laitman: Those relations are what build the Kli. Because the desire to receive in the Kli feels itself as the created being and is created in order to receive. And on the other hand, that's on one hand and on the other hand, he feels that he is doing it in order to bestow. Because the Creator demands it of him. And the combination of those two desires that are contradicted builds the vessel to be qualified for its role.

Student: There needs to be an equivalence of form between them, something similar between them, in order for them to be able to connect together?

M. Laitman: Where there is a desire to bestow in the upper one and a desire to receive in the lower one, they already have a certain connection by that.

Student: But the opposite?

M. Laitman: That doesn’t matter but a connection, that one is giving and the other is receiving, yes? And the fact that the second one, the vessel, can perform a restriction in reflected light upon itself and to rise and clothe all the Sefirot of direct light, what does this mean? That the Kli wants to resemble the light. The creature wants to resemble the Creator. So he clothes upon the Creator, he wants to be like Him with all His qualities in order to bestow. He receives these qualities of bestowal through the reflected light. And when he performs a striking, a coupling of striking then he already has within all the Torah, how to build himself similar to the Creator. That action, that beating is what makes the creature similar to the Creator. It brings the creature back to the Creator.

Student: But that says that there's still not a Kli. The Kli is considered to be the one that can use the Aviut. Meaning that's everything that is opposite to this Aviut?

M. Laitman: That's clear, but what he's doing now in the planning of the Kli, where he performs an act of bestowal towards the upper one and that's it.

Student: Can we take that to the Ten in the work between us?

M. Laitman: Yes, however you want.

Student: So let's say that there are a few qualities in the Ten that we can resemble and there are others that we cannot, that we don't engage in them. We engage in what is possible. Where in that do we invite the Masach, the force of rejection?

M. Laitman: In order to equalize ourselves with the upper one we need a force of resistance upon our desire to receive.

Student: What desire do we need to resist and then what desire do we say that we can put on top of it?

M. Laitman: Upon that desire that the upper one awakens in us. He awakens in us a desire to receive. We want upon this desire to receive to awaken the bestowal of the upper one, so it will be in order to bestow. That we will have the force to use the desire to receive in order to bestow. Meaning that entire desire that I feel that I am different from the upper one, opposite the upper one I want to invert it. I want to be equalized with the upper one through that.

Student: There is me here, or the Ten. What does the action here?

M. Laitman: I decide, I do.

Student: So it's me in relation to the Ten, let's say, that there are things that I can resemble, and there are things that I can annul, and there are things that I cannot?

M. Laitman: Yes.

Student: Meaning you take the desire that the Creator brought and you turn it into what?

M. Laitman: No, we take the desire that the Creator created and we measure it, weigh it, and we measure what of it we can use in order to identify with Him, to equalize with Him.

Student: Meaning only those desires which we can say that we build them in the Ten, only those we can use?

M. Laitman: Yes.

Student: And what about those that are impossible to use?

M. Laitman: We let them go.

Student: We leave them, we don't use them?

M. Laitman: We restrict at the end of the Partzuf.

Student: That is the first stage. Okay, now we have those desires that we can work with. What does it mean to turn them into Aviut? Into something we can use? We understand now the rejection, the resistance. What does it mean now to use them?

M. Laitman: Using them is where I now want to use them in order to enjoy from them in order to bestow. Meaning that's already an additional action that's even more complex.

Student: And what is the condition through which we can work with that to use it in order to bestow?

M. Laitman: For there to be a Masach, a screen where I can use my desire to receive in order to bestow by it. How is that possible? The desire to receive for oneself the pleasure and delight and I invert it by the restriction, the screen and the reflected light to it becoming in me from receiving to bestowing.

Student: What does there need to be between us in the ten so that it will be strong enough, this condition that will be strong enough so that we can use these desires?

M. Laitman: The fact that no one in the Ten will want to receive for himself but rather all that we want is to bestow to the friends.

Student: Where is the confidence that it could truly be that way?

M. Laitman: That's how we want. My death is better than my life.

Student: And it's enough that we want that?

M. Laitman: Yes. The Creator is on our side.

Question (Petah Tikva Center): (23:25) He writes that this force acts towards a downward direction and not in the reality of an upward direction. Why is it that way?

M. Laitman: Towards vessels of reception, towards the coarseness. So it operates in the same place that it appears and downwards.

Student: And when it works with that in the Ohr Hozer does the Kli disappear?

M. Laitman: No, the vessel becomes Ohr Hozer becomes reflected light. The reflected light is the vessel.

Student: Yes, but when it purifies, when it refines from the Tabur and below, when it went through the body?

M. Laitman: Yes.

Student: Is that already called that the Kli disappears? It says that there is no reality from itself and above?

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

Student: That it refines, when the Kelim when the vessels refine?

M. Laitman: Yes.

Student: From Tabur to Peh of Rosh?

M. Laitman: Yes.

Student: What is that considered, that the Kli disappears, that there's no Kli?

M. Laitman: The Kli gradually gets refined, disappears, the coarseness disappears.

Question (Petah Tikva Center): (25:10) In the ten Sefirot of Rosh, in every point, there are two lights. There's the Ohr Yashar and also the Ohr Hozer?

M. Laitman: Yes.

Student: Is that a result of the work and that is the result of the work of the Masach?

M. Laitman: Yes.

Student: We know that our work toward the upper one is in annulment. But on the other hand, in the Masach we see that there is a certain resistance?

M. Laitman: Yes.

Student: To what the upper light wants to give and that is all. And the lower one needs to position itself against that and say, wait a moment, I'm not going to receive it this way I want to receive it in another way. And through that, a new reality is born of Kelim and Otiot and new Kelim, letters where the Ohr Hozer or the light of bestowal comes about. So how do we connect between annulment, where there needs to be complete annulment and also resistance?

M. Laitman: The annulment itself is resistance. Who nullifies who.

Student: Apparently it seems like annulment is complete agreement. But there needs to be something here from oneself, from the Kli?

M. Laitman: Let's say that the lower one is ready for the upper one to perform upon it whatever the upper one wants to. But it's not enough. The lower one wants to be connected to those actions of the upper one. And therefore, here he wants to resist more, and here resist less and to receive this light and to receive that light, meaning it's nevertheless work of both, of the upper light and the lower one. The screen, the coarseness, and reflected light.

Student: That's what gives birth to this more qualitative connection between lower one and upper one?

M. Laitman: Yes.

Student: The resistance of the lower one. Meaning there is in our work something that is complete agreement, and also there's a thing of resistance, disagreement within the agreement.

M. Laitman: Yes.

Question (Petah Tikva Center): (27:53) Can there be Malchut in the Rosh only adapts the light, and it speaks about that with the Creator. He enjoys from the lights, through the qualities that it receives from the Creator, or the qualities that it has?

M. Laitman: Yes.

Student: That is Rosh, Toch, Sof?

M. Laitman: Yes.

Question (Petah Tikva Center): (28:38) Now that we are learning this preface, is it desirable that we do preparations for the moment of the reception of light?

M. Laitman: That's the study itself, is a preparation.

Student: Yes, but that everyone would depict to themselves this moment where he is supposed to receive the light, and how I do this resistance to it, and how I do this Ohr Hozer, return the light. Meaning that everyone will depict that to himself. Would that help?

M. Laitman: That's how it will happen.

Student: And are such exercises able to progress, to advance, to accelerate the whole reception of this light through these exercises?

M. Laitman: I can't say that yes or no. I know that before us there's the Source, and this Source, we can go over it even a hundred, a hundred and one times.

Student: That is clear, but I'm saying in addition to the Source.

M. Laitman: I didn't learn it any other way.

Question (Petah Tikva Center): (30:16) Can we say that the Guf of the Partzuf is the deficiencies of the friends that are yearning for the Creator?

M. Laitman: Well maybe, yes.

Student: It turns out that the Rosh, on the basis of this Guf can make a calculation.

M. Laitman: Good, okay.

Question (Petah Tikva Center): (30:55) On the one hand our work is called the work of the heart but it seems to me that a part that works the hardest is the Rosh. The calculations there to hold on to the Tzimtzum, the Kashiut of the Masach and then afterwards the Aviut of the Masach. That's all the work of the Rosh upon the resistance of the heart. But only after the continuous work of the Rosh the heart starts supporting the Rosh. Like we say that the actions follow the heart. On one hand it's work of the heart, but the hardest work is the Rosh. Is it that way?

M. Laitman: Yes.

Question (Petah Tikva Center): (31:53) There is a calculation here of what it receives and what it returns above?

M. Laitman: Yes.

Student: It marks here that the Rosh is the basis of the Kelim and not really the Kelim. Where is the calculation born, from the desire of the upper one or the lower one?

M. Laitman: From the upper will, the upper one awakens all these things. Although the actual calculation is a result of the action of the lower one.

Student: The calculation in the Rosh, is it completely out of the ordinary, it’s completely beyond all the rules?

M. Laitman: Yes, it wants to define a new role according to his reflected light, now there will be a calculation.

Question (Petah Tikva Center): (32:46) Rosh, Toch, Sof, Peh, Tabur, Sium, Raglin, that is all above us. What in the connection between us, where can we connect that into the connection between us? Where is the connection between us?

M. Laitman: Between us?

Student: Yes, in the Ten?

M. Laitman: In the Ten we reach the Peh of Rosh.

Student: But the Peh of Rosh is so personal and in this root of oneself, meaning it relates to me, to my own efforts toward the upper one, as this personality, this one in the Ten?

M. Laitman: And it is there that you meet the rest of the individuals, the friends and you perform in a common action.

Student: In the Rosh we perform our mutual action?

M. Laitman: That in the Rosh where you're pointing it at your head, but in the common, yes, in the Peh of Rosh, in the mouth of the head.

Student: Meaning in my personal calculation I need to depict to the friends?

M. Laitman: No, no, no, no, don't put in your own words in there. It's not your personal Rosh, it's the Rosh of the Partzuf that you're discovering. And from it upwards you're performing an action towards the Creator.

Student: Yes but the main difficulty in the Rosh is to transition from the personal effort of a person, of the individual, to the efforts of the friends to the Ten?

M. Laitman: That needs to be done already before that.

Student: How do we do that?

M. Laitman: Beforehand.

Student: What? What is that action?

M. Laitman: You need to connect with the friends and you need to perform a summary to your actions, and then what you're going to do onwards. Arrange the lists, the records, the screens, basically concentrate all your work into one place.

Student: And that's not in the Rosh?

M. Laitman: It's in the Rosh, in the Peh of Rosh.

Question (Petah Tikva Center): (35:32) What determines the Aviut in the Masach? What determines it?

M. Laitman: The coarseness in the screen is defined by the coarseness that is revealed in the Kli in relation to the upper light.

Student: The Kli?

M. Laitman: Well.

Student: I don't understand where this Aviut is determined in the Masach?

M. Laitman: From the gap being felt between the light and the Kli.

Student: What is the Kli here in the Rosh, what is this Kli? The Kli is already the Aviut, no?

M. Laitman: The Kli is the coarseness. The coarseness that is related to the screen. There's just like that coarseness and there's coarseness that is related to the Masach.

Student: And the Aviut that just reveals in the Masach needs to be attained from some place. Those are the lower Sefirot that determine the Aviut in the Masach. How does the Rosh feel the Aviut? Where does it come from?

M. Laitman: It measures it in the Peh of Rosh, weighs it.

Student: Measures, but where does it get the data from?

M. Laitman: From Peh of Rosh.

Student: In the Rosh there is Aviut, in the Peh of Rosh there is Aviut?

M. Laitman: There are details.

Student: Where are those details?

M. Laitman: From the Rosh, Toch, even the Sof.

Student: Meaning in all the Guf from the whole Partzuf it comes to that and it is felt, because we say that when the light expands, it expands inside the Guf, right? It expands downwardly?

M. Laitman: Yes.

Student: But the Kli is the Masach. It's very hard to understand if the whole Kli is the Masach itself, what is the expansion of the light, what does it mean that it's felt in its Masach, where it's not felt in the Rosh, but it's felt in the Guf?

M. Laitman: I don't understand you.

Student: If all the feeling that there is in the created being is in the Rosh, all of its work, all of its calculations that it does, what does it mean that it feels that the light expands not in the Rosh? Where is that felt? What does it mean that it's felt in the Guf? What does it mean that the Guf suddenly feels that even though the whole calculation is in the Rosh? I don't know if I can explain that better because there is this difference where in the Rosh there is all this calculation and all this effort is, but the expansion of the light is not there. So what does it mean that it doesn't expand in the Rosh, but it expands in the Guf? What is that feeling of the Guf all of a sudden?

M. Laitman: The lights are revealed in the Rosh.

Student: But they're not received there, they're just revealed there?

M. Laitman: Yes, they're received only after the work of the screen in the Peh of Rosh.

Student: Nice. So when the created being is in a state where it acts toward the light and it reveals the light in the Rosh?

M. Laitman: Yes.

Student: What does it mean that the reception of the light is in a different place?

M. Laitman: Below that. The light appears in the Rosh, and after that it enters into the striking of coupling with the screen that stands at the screen of the Rosh. And then from it, it decides how it's going to enter and fill the Toch of the Partzuf.

Student: Thank you, Rav. It's hard to explain, because when we're trying to understand and feel it, we find that it's unclear to see. It's unclear that there is some other organ that feels the light and it's not the Rosh, because the whole reality of the created being is in the Rosh, so how could it be suddenly that it's felt in a different place? It's as if I don't succeed to understand correctly the Partzuf?

M. Laitman: In essence, the light is felt anywhere where there is something that's similar to the Rosh. Meaning anywhere it bestows, anywhere it performs the striking of coupling, anywhere that it rejects, in all those places, the light is felt.

Student: And the resistance that the Rosh does, is that in the whole of the Partzuf?

M. Laitman: Yes, yes.

Student: And it doesn't just happen in the Rosh, it's a feeling that it happens in the whole of the Partzuf?

M. Laitman: Yes, well the Rosh of the Partzuf.

Student: Yes, but it's as if it feels the entire Guf and serves the whole Guf throughout the time that it does that?

M. Laitman: Yes.

Question (Petah Tikva Center): (41:03) What does it mean that the Kelim are called Otiot, letters?

M. Laitman: That's how it's called. Taamin, tastes, Nekudot, points. Tagin and Otiot, and letters.

Student: But there are ten Kelim, ten Sefirot. They're a blend, they're not just ten Otiot?

M. Laitman: What state are you talking about? Just like that, a Partzuf?

Student: I'm asking in general?

M. Laitman: Well, yes. So there's TANTA. In the TANTA it resolves everything.

Student: Is there a connection in that there are ten Kelim, ten Sefirot, and ten Otiot? Is there some kind of relationship between the letter, the Otiot, and the Kli that we should know about?

M. Laitman: No. There's no... Well, maybe you want to... I don't know what you want to ask about.

Student: There are ten vessels of Ohr Yashar and they are called Otiot. I have this thing where I'm learning about ten Kelim, ten Sefirot, and there are 22 letters, and the Mantzapach after that in the Hebrew alphabet. So how do I get along with this?

M. Laitman: We have one light. As this light goes through the vessels, by that ten vessels are made and ten lights. When we have the reflected light, we have many forms of connection between the direct light and the reflected light through the screen that connects between the two. And that's how we learn that in every Partzuf you have ten Sefirot and direct light and reflected light and even 30 Sefirot of Rosh, Toch, Sof.

Student: Is there a certain adaptation between the quantity and the Otiot letters?

M. Laitman: Quantity of what?

Student: You said 30 Kelim and 27 Otiot, or sometimes 22 letters. Is there some kind of connection between them? Should we seek some kind of connection between them? Should we try to understand some kind of connection between a letter and a certain Kli?

M. Laitman: We don't really learn it in detail but it does exist.

Student: Do we need to learn that? Is there importance in that?

M. Laitman: We receive this out of engaging in it, out of our actions.

Student: Do we need to know the significance of each letter and try to find its relationship there?

M. Laitman: You will know that from the work, from your work, from your private work.

Student: Meaning it has to come at the end in some kind of feeling and not just some kind of technical knowledge?

M. Laitman: Yes. No, no. We'll find out soon.

Question (Petah Tikva Center): (45:26) The Ohr Yashar awakens in the Kli something opposite from the Creator. Am I understanding that correctly? Hatred and such things that in the Masach need to make this work. And then this work, its outcome is the Ohr Hozer?

M. Laitman: Yes.

Question (Petah Tikva Center): (45:59) Tzimtzum, the restriction, the person also resists, rejects the things that come to him?

M. Laitman: Yes.

Student: What's the difference between the rejection in the Tzimtzum and the rejection in the Haka'a, in the beating or striking?

M. Laitman: The striking is between two contradicted things. Let's say the screen and the coarseness and direct light, where there's a strike between them, a beating between them and if there was no screen but only coarseness with the light, then there would be no beating. The light would be received and extended into the Kli into the coarseness. That's why the screen, the coarseness and the direct light, beget reflected light.

Student: But if the Kli already restricted itself and it rejected all of the light, then why does it need to do a Haka'a? Why does it need to do this striking?

M. Laitman: He performed the striking even before that, when the light came to him the first time.

Student: That's not called a Tzimtzum, a restriction?

M. Laitman: Also a restriction.

Student: What exactly is the difference?

M. Laitman: The restriction is in relation to the reception of light. And the striking is already a Kli that decided not to receive and it has a screen and coarseness. Then he is opposite to the light. In this oppositeness when it's revealed, in the place where it's revealed, there is between them a striking.

Student: Meaning, a Haka'a, striking, is not an action that takes place without a Zivug, without a coupling. There's no such thing as only a striking. Meaning, it comes together with the coupling, always?

M. Laitman: No, no, it doesn't have to be.

Student: So there can be a striking without a coupling?

M. Laitman: Yes, and then a decision whether to receive or not receive.

Student: Where is the calculation exactly?

M. Laitman: In the Rosh.

Student: But in the act of the striking?

M. Laitman: Yes.

Student: And the restriction that Tzimtzum is only when a person closes himself and the striking is when it opens itself and returns it and says, what can I receive from that act of the rejection?

M. Laitman: No, that's not a striking. In the striking it seemingly gives back the light and then there's a coupling.

Student: This thing, so this whole act of striking, it's not really characterized here in our relations here?

M. Laitman: Rejection.

Student: Yes, but it's like a rejection that needs to be a rejection in order to receive back in order to bestow, right?

M. Laitman: No, no, no, no, simple rejection.

Student: Can you say that Tzimtzum, a restriction is an act that a person does individually, and the Haka'a, the striking is between the person and his friends?

M. Laitman: Not necessarily so.

Student: And the acts of rejection of the alien thoughts that we talked about in the first part of the lesson is that also related to the act of Haka'a, striking?

M. Laitman: They accompany these actions.

Question (Petah Tikva Center): (49:56) In the process of us sorting the desires, the desire that I identified as having no part of Kedusha, I restrict. That same desire where I identified as having a part of the Kedusha, I do a Tzimtzum and I build a Masach, and Ohr Hozer. Is that, do I understand that accurately?

M. Laitman: We didn't talk that way.

Student: I simply wanted to scrutinize this act of restriction, is that an act of a person himself?

M. Laitman: What is of the restriction? What is the action of a person himself outside of the restriction?

Student: The moment he identifies as there being this opportunity with that same desire to be able to bestow. He doesn't want to receive for himself, he restricts, he doesn't want to receive. Then he is supposed to build this Masach, the construction of the screen. It doesn't depend on the person, right?

M. Laitman: Yes.

Student: What is the condition after the act of restriction where the Masach would become constructed? What is the condition for the construction of the Masach through the light?

M. Laitman: The records, Reshimot.

Question (Petah Tikva Center): (51:31) What does it mean that in the Ten, we come to Peh of Rosh?

M. Laitman: Depends how we're supposed to see these, how we see these things. It could be that you come to Peh of Rosh in that you reject all the lights that you have in the Guf, and you just have what remains in the Rosh.

Student: How does the Ten reach the Peh of Rosh?

M. Laitman: That everyone connects and everyone decides to execute an act which reveals in the Peh of Rosh.

Student: Then what's that, is that the common Rosh? Is there something common there?

M. Laitman: It's a common Rosh, yes, that is clear.

Question (Petah Tikva Center): (52:36) To continue that point precisely: When the Ten manages to come to that point of connection, and let's say builds that screen, that Peh of Rosh. The Guf and the Rosh, all of a sudden, are revealed to the Ten?

M. Laitman: Yes.

Student: That's actually where all this work begins that we're reading about. Everything that we're talking about starts from us embroidering this new connection that it's hard to feel the reality below and upward.

M. Laitman: Yes.

Student: What impacts the development of the Ten?

M. Laitman: The extent to which they're connected and that they acquire this decision on this common Masach, on this common screen.

Student: From that point, when there's a feeling of this common screen, what causes them to continue to develop?

M. Laitman: They ask that they will reveal to them this common Masach. When this common screen reveals to them so then they start working with it, with all of the Aviut. They discover the Zivug de Hakaa in this common Masach and that is already called the Peh of Rosh.

Student: From the point of Peh of Rosh downwards, there's a certain place that is kind of revealed as a new feeling where you feel the light in a certain manner.

M. Laitman: Yes.

Student: What is that towards the upper, what is the Rosh, can the Ten feel it?

M. Laitman: I didn't understand.

Student: Can the Ten feel the Rosh?

M. Laitman: Yes.

Student: There's no Kli there, what can the Ten feel?

M. Laitman: Desires, calculations, Aviut, coarseness, light. The Ten is the Guf, right?

Student: The Ten is the screen, as far as I understood.

M. Laitman: Let's say a screen.

Student: All the calculations are in the Ten, all the little relations, all the resistances, all that. It's exactly the point from which we begin. What is the Rosh?

M. Laitman: The Rosh is their calculations, it is the place of connection with the Creator.

Question (Petah Tikva Center): (55:19) He writes that Rosh means the root to the vessels and not actual vessels. Then he continues that the Malchut, in which the screen is instilled for the striking of coupling, is felt in the Guf or in the Peh of Rosh, the filling of the vessels?

M. Laitman: The filling of the Kelim?

Student: Where is it felt? Is it felt in the Peh of Rosh or in the Guf?

M. Laitman: In the Guf.

Student: It's a question that a previous friend asked also. Let's say my foot hurts, so we say the foot hurts but actually I don't feel the foot, I feel everything in my head.

M. Laitman: Yes.

Student: What's the organ that feels everything, is it the Peh of Rosh that feels all that's happening in the Rosh? What’s the Guf of everything that's felt in the Peh?

M. Laitman: The Guf is what appears to us as existing, which receives lights, which feels how the lights fill the vessels.

Student: He feels the way the lights are receiving the vessels? Or is it all felt in the Peh, where everything's felt? It's kind of like not clear, what's the organ that feels this whole process?

M. Laitman: Desire. You won't find answers about that.

Question (Petah Tikva Center): (57:10) I heard that the Ten works in connection, and then there will be a pertinent stage where the Ten will ask for a common screen.

M. Laitman: Yes.

Student: Is it really two stages that we're working on the connection and then from the connection between us, from that work. At a certain point a common screen will be born?

M. Laitman: Yes.

Student: Is that like the next step?

M. Laitman: Yes.

Student: How do we reach that next step, what has to happen in our connection so we will reach that event?

M. Laitman: To connect among yourselves and to reach a common decision.

Student: What, we're going to sit and do a gathering of friends between us. They will say, now we're deciding that we want a common screen. What does it mean, that decision, it sounds like it's more than just sitting and deciding between us.

M. Laitman: That you want to enter into contact with the upper light, together, all of you, from one desire, one Masach, one screen, one action.

Student: How will we know that we're ready for such an action?

M. Laitman: That we’ll reveal but to try to be in that, that's what you need to do each and every day.

Student: Meaning, that we, in our state, can already begin this work on the demand for a common screen. Even if I don't quite understand what it means.

M. Laitman: Yes, a common screen is, let's say that we connect all the desires, and we want them to exist together, and that is all. That from that, we will discover our connection with the Creator. Equivalence of form, we can reach through the connection between us to the Creator, that is what will become revealed.

Student: Can we say that the common screen is, to what extent we have the desire that is common for equivalence with the Creator? Meaning, the root of all this screen is, to what extent we in the Ten decide that we want together to equalize with the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:00:23) I'm asking about the Kli that is revealed in the reflected light. From the moment of the revelation of that Kli, does it become the center of our attention. The center of reality, and all the organs of reality, all the components of reality, are for it. Like a baby that's born in a family, where all the organs and all the reality is just to raise it and give it more of the ability of bestowing reality?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:01:00) The screen is a force that I receive from the sources, from the teacher. The Kli is my nature, meaning a result of the shattering of the Kli of Adam HaRishon.

M. Laitman: Not exactly, the screen is correct but the Kli is the will to receive or the desires to receive that you are capable of working with through the screen.

Student: When I touch this work, it evokes in the work in the Ten, it awakens in me something that is against the force of the Creator, against the force of bestowal. It's like my vessels of reception are being revealed and the screen is what I read from the sources and the teacher and try to connect it, kind of, to perform a restriction on what gets awakened in me.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:02:21) We went through an amazing convention, and according to what you taught us, it's as if we completed a degree. We completed, and it's great gratitude to the whole Kli, really. We felt in the Ten, we felt all together in the Kli, I saw that we've actually reached a certain top. This feeling is a little eluding, we're supposed to move to the next degree of development to work. Today we learned on the reflected light and the Rosh, Toch, Sof. The feeling was, I don't know if it's correct, that actually it kind of leads us, follow me, I am building for you the path. Just follow me and start identifying with me in order for us to truly be able to close another degree and another degree. Meaning that the illusion at the convention, we've reached stages where we have to actually work above reason, of course. There was a feeling that it's being implemented, it's being realized and that we're working without any reward. Now we're starting to work with a little bit of a different degree of development. My question: How does the Creator bring these things to us, this connection, from the body to the soul? How does He put us through these things, because after all, we have to correct the will to receive in the end. Each time it receives different callings, once through the body, once through the soul. How does it pass this on to us, and how does He make all these transitions in this whole integration?

M. Laitman: I don't know exactly, I can only answer you this way: We need, in every state, in all the things that surface, to see ourselves more connected between us. And from that, certainly, we will discover our correct connection.

Student: I feel a great gratitude to the Kli, to you, to all who contributed to this immense convention. It's as if I can't pay my debt, what do I do with that?

M. Laitman: I don't know, I don't know what to say, ask the friends.

Question (Petah Tikva Center): (01:05:24) About the common screen that we talked about earlier. I understood the common screen is we have a common desire, common goal. If there's a group, let's say on the soccer field, do they have a common goal, common field, do they have a common screen?

M. Laitman: In relation to their game, yes.

Student: That's considered a common screen?

M. Laitman: Yes.

Student: A common screen is not some spiritual matter that's high and exalted?

M. Laitman: They're laughing at you.

Student: Let them laugh, I don't care. I came to learn from you.

M. Laitman: You can't learn in such a way.

Student: When you talk about a common screen, I want to understand what the common screen is.

M. Laitman: Common screen means that they have a common force of resistance in relation to what they receive from the Creator, which becomes receive in order to bestow.

Question (Petah Tikva Center): (01:06:36) We read item six, you said to the reader to read it again. You said to him, try to put your thought into it as well. In all our Ten meetings, we read excerpts, sources, every meeting between us. What thought needs to be put in when I read an intention excerpt or a source to the Ten or to the friends?

M. Laitman: That through that you'll be able to connect, that is all.

Student: What is to put in your thought?

M. Laitman: Not to perform actions just for the sake of performing them without an intention. But with the intention and with the purpose, with the outcome, with everything that needs to be in place. That it will be clear to us in what place, in what inclusion of the things we are, that is all.

Question (Petah Tikva Center): (01:08:06) Maybe, and what was said now, there's something that touches all the friends that connected all to the work between us. Also a discernment from our Ten about this matter of a common screen. This is also for the students that don't speak Hebrew. You hear Masach, in Hebrew, it also sounds like two different words that connect, Ma-sach, what did he speak? In our Ten it was brought up, and I hear this echoing from everyone, actually. What talk is demanded here, what speech is demanded in order to connect more and more. Great pressure rose up from the friend to begin talking in order for us to really be able to advance. Another thing that came up from the work with the friend is that if we restrict from, let's say, an article. Try to find the main thing that will also connect to the morning lesson of that day. Or sometimes the morning lesson is spread over several days as a principle and we talk about this. From those talkings, we want to fragment it and bring it out, one principle that the teachers and the guidance of the Rav comes. The very fact that we also restricted and also relate it, constantly, for there to be contentment, obviously we're doing this because the Upper One wants us to do. We come to one opinion, upon that, we can connect, and it lowers a lot of emotional pressure, and nonsensical conversation. Sorry for my head, all this coarseness, and all kinds of nonsensical thoughts, and who knows what there is between the students. Maybe there's something in this thing, of the work, that from this mass of talking and restricting our talks about the principles. Especially when we're working from the morning lesson, and to connect upon that so that little can hold on a lot.

M. Laitman: Okay. I think with that we can finish the lesson.

Reader: And a song.

Song: (01:12:16)

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Lezione del giorno17 груд 2023 р.(Morning)Part 1 Rabash. What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?. 44 (1991)

Part 1 Rabash. What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?. 44 (1991)

Rabash. What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?. 44 (1991)

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Lezione del giorno17 груд 2023 р.(Morning)
Part 1 Rabash. What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?. 44 (1991)

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati