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

Daily Lesson (Morning) August 24, 2024.

Part 2: Baal HaSulam. Preface to the Sulam Commentary, Item 38.

Reader: We will be reading from the Writings of Baal HaSulam, the Preface to the Sulam Commentary, starting with item 38. Again, you can find all of our texts on kabbalahmedia.info and on the Arvut platform. The Writings of Baal HaSulam, Preface to the Sulam Commentary, item 38.

Reading Item 38: (00:33) Twice. We should know that two forces operate in this screen of the middle line to diminish the level of GAR of Hochma in the left line. This is because it has been explained above (Item 22) that in themselves, ZON are unfit to receive Mochin, as they are controlled by Malchut of the quality of judgment, who is ridden by the force of restriction so as to not receive illumination of Hochma. We call this Malchut of the quality of judgment, a lock (as written in the “Introduction of The Book of Zohar,” p 59 [in Hebrew]). But afterward, Malchut was associated with the quality of mercy, meaning Bina, and in the phase of Malchut that is associated with Bina, they are worthy of receiving Mochin—light of Hochma. We call this Malchut, which is associated with Bina, a key (see “Introduction of The Book of Zohar,” p 57 [in Hebrew]).

Hence, in screen of ZA, too, which is their middle line, there are these two forces of lock and key. In the beginning, when it needs to diminish the GAR of the left line, it works in this screen of the lock, that is, in Malchut of the quality of judgment. Wherever it appears, the upper light flees (see in the Sulam [Ladder commentary on The Zohar], YaYetze, Item 13). However, since it wishes VAK of Hochma to remain, it subsequently removes this screen of the lock and operates with the screen of the key, which is Malchut that is associated with Bina. And through its force, an illumination of VAK of Hochma remains, nevertheless (see all this in the Sulam, Lech Lecha, p 13 [in Hebrew]).

Thus, we have thoroughly explained how ZA rises along with Bina and TM of YESHSUT to the degree of YESHSUT, and through its screen, it unites and completes the two lines, right and left in YESHSUT, where it becomes a middle line. And these three lines in YESHSUT are called Hochma, Bina, Daat of YESHSUT. The two lines, right and left, are called HB, and ZA, the middle line that decides between them, is called Daat.

Reading Item 39: (08:22) Twice. Holam, Shuruk, Hirik

These three lines are also called “the three dots, Holam, Shuruk, Hirik.” The right line is the dot of Holam, the left line is the dot of Shuruk, the Melafom, which is a Vav with a dot within it, and the middle line is the dot of Hirik. The reason for it is that dots imply illumination of Hochma, which revive and move the letters, which are the vessels.

Hence, the right line, erected during Malchut’s ascent to Bina, which lacks Hochma (see Item 30) is implied by the dot of Holam, which stands above the letters. This indicates that the dot, which is Hochma, is not clothed in the vessels, which are the letters, but is above the vessels.

And the left line is made of Bina and TM, which have light of Hochma after they have returned to their degree (see Item 30). For this reason, it is implied by the dot of Shuruk, which is a Vav with a dot within it. This indicates that the dot, which is Hochma, is clothed inside the vessels, called letters. And the middle line is made of the degree below it, which rose to the higher degree, deciding and completing its two lines (see Items 32, 35).

Had it not been for the middle line, Hochma would never have been able to shine (see there). And since this correction comes from the degree below it, it is implied by the dot of Hirik, which stands below the letters—the vessels—as it is its inferior degree. Because of it, we always refer to the screen of the middle line as the screen of Hirik (see all this in the Sulam [Ladder commentary on The Zohar], Beresheet 1, Item 9).

M. Laitman: Any questions? 

Question (Petah Tikva Center): (14:57) He writes that the dots are the light of Hochma, if I'm not wrong. We learned that the dots, let's say the Nekudot of SAG, are actually Hassadim. So are the Nekudot, the dots Hochma or Hassadim? 

M. Laitman: Where is it written about Hassadim? 

Student: No, he writes that Nekudot, the dots, are Hochma, but remember that we learned that it's Hassadim, expanding without limitation.

M. Laitman: Find the place. 

Student: Let's say the Nekudot of SAG, the dots of SAG, they expand without limitation. 

M. Laitman: Find me the text.

Student: In the introduction, the Preface to the Wisdom of Kabbalah. 

M. Laitman: Is that the exact place? Find me the place where what you're saying is written. I don't want to hear what you're saying. I told you, find it, find it. 

Question (Petah Tikva Center): (15:54) The screen of the middle line. I'd like to ask a general question. The screen, as we learned about it in the Partzufim of Adam Kadmon, and the screen in the Partzufim that comes after the second restriction, it sounds as though this is a much more complicated screen. Or is it the same thing? 

M. Laitman: Yes, more complicated. 

Student: Now, in the screen of the Partzufim of AK, there is restriction and then calculation. Restriction, reflected light, and calculation of how much it is possible to receive in order to bestow in the vessels. It sounds relatively simple. Here, there are three lines, and apparently there is a system of screens that comprise one screen. Is that correct or not? 

M. Laitman: Well, it's not exactly as you say, but there is such a thing.

Student: Can you elaborate on that? 

M. Laitman: No.

Student: Is there a composition of screens? 

M. Laitman: No. The fewer forces we have in the Partzuf, the more calculations there are. And the force of the Masach is more complex, because there are no forces. It's weak. And so, here it's not the same as with the first restriction. 

Student: And can we, if we compare it to systems of this world, can we say that the control system is much more complicated? 

M. Laitman: It's not just the control system. It's a system which seemingly wants to, with these new vessels, it wants to complete creation. Meaning to work even with those vessels which directly it's impossible to work with. It's impossible to work with the light of Hochma. So in what way can it be done? That's, that's the problem that needs to be solved here. 

Student: And this is achieved through more complicated connections of the vessels from below? 

M. Laitman: Yes, because there are no forces, no forces in those vessels to perform the restriction, create a screen, reflected light, and to receive in order to bestow directly as in AK. Rather, everything works according to accumulation or connection between the left and right until it reaches equilibrium.

Question (Petah Tikva Center): (19:20) There is a description here, Rav, of the Holam, Shuruk, and Hirik where the Holam and Shuruk, we can understand it. It's like we have the light above, there's the Parsa that doesn't let it enter. It's okay, Shuruk is inner light, but the screen of Hirik, he writes something here that I can't understand. The middle line erected from the degree below it that rose to the upper degree deciding and completing its two lines. 

M. Laitman: Yes. 

Student: Can you explain that? 

M. Laitman: It's the same as raising MAN. There's an ascent from below upwards, and that lack is then incorporated in the upper one, and the upper one can perform a coupling by striking with that lack. And from that comes the middle line. 

Student: Okay, over the MAN that ascended. 

M. Laitman: Yes. 

Student: And the middle line comes over this MAN? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (20:37) He says here that the right line is the Holam, which is a dot above the letters. This is clear. There's no light of Hochma in the letters, only Hassadim. Then he says, the left line is when the dot is inside the letters after Bina and TM return to their place. How can that be? How can it be that the dot is inside of the letters? There is a restriction. Hochma cannot be revealed inside of the vessels following the first restriction, or the softer, the second restriction. So what is that dot inside of the letters, inside of the vessels that he says about the left line? 

M. Laitman: The point of the Malchut, the point of restriction which rises and prevents the reception of the upper light.

Student: How can it be inside of the letter? What, does it imply to something? 

M. Laitman: It implies that in the Partzuf there is no illumination of Hochma.

Student: So, the right line is that the Hochma is above, and the left line is the lack of light of Hochma in the Partzuf. So, the point of Hirik, how does it complete them or make peace between them? 

M. Laitman: It awakens, or rather not awakens, how to put it, it shows us that the light comes out of the Partzuf, the point of Hirik. And if there are no screens, then the vessel shatters.

Student: But it is already a correction, right? Here it speaks already about the correction of the vessels. 

M. Laitman: Right, in this case it's the correction. 

Student: So, the point below the vessels implies the shattering? 

M. Laitman: Yes, the light that came out of the vessels.

Student: Can we understand the dispute between the right and the left that it comes to resolve? 

M. Laitman: Well, the right is… there are no judgments in it. And so it does not interrupt the spreading of the light within it. And the left is restriction and great forces, forces of judgments. And the middle line diminishes the right and makes the left compatible with the right. This is the middle line, VAK. We'll learn about that. 

Question (Women PT 33): (24:32) How can the correction come from the lower degree to a higher degree? Don't all of the corrections come from above downward? 

M. Laitman: Yes, but it's a correction which is for the sake of the lower one specifically. It diminishes the light in the upper one and adapts it to the degree of the lower one. And therefore, the lights descend from above downwards.

Question (Croatia): (25:10) He writes that Hochma only shines in the middle line, but it was also established when the Bina and TM were returned to their place, which is the left line. Is there a difference between when it is established or erected versus when it shines? Is there a difference between when it is erected, established, or it shines? Because it says here that the left line is made of Bina and TM, and when they return to their degree, they have Hochma. Is there a difference there? 

M. Laitman: Yes, but established, erected, what? 

Student: He writes that Hochma shines only in the middle line, but it was erected when Bina and TM returned to their place, which is the left line.

M. Laitman: Yes. 

Student: So, what's the difference between established or erected versus shine? Is there a difference? 

M. Laitman: What does it mean to shine? To perform a coupling on the light that reaches them. And here, these are the vessels of ZAT. Therefore, they cannot shine from above downwards. There is no capability in the vessels of reception, ZAT and ZON, no such capability so as to receive in order to bestow. 

Student: And it adds, although it explains why Shuruk represents the left line, it's not clear why the left line is actually Shuruk.

M. Laitman: We have Holam, Shuruk, and Hirik. Holam are the lights above the vessels, Shuruk, that's the lights within the vessels, and Hirik are the lights which are below the vessels. 

Student: So, why is it, specifically, Shuruk is the left line, in terms of where does it stand, I mean, why is it the left line? 

M. Laitman: What, specifically, are you talking about? 

Student: The Shuruk. 

M. Laitman: No, but in what place, in what Partzuf? 

Student: So, it depends on the Partzuf.

M. Laitman: Yes.

Question (Women MAK 45): (27:40) How does the process of the clothing of the light of Hochma inside the light of Hassadim take place? 

M. Laitman: The coupling takes place on the light of Hochma and the light of Hassadim, and they clothe each other. That's the main correction, because it's impossible to receive Hochma openly. It has to be covered by the light of Hassadim.  

Question (Women PT 6): (28:16) What does it mean that Malchut is associated with Bina? 

M. Laitman: Malchut, that's the vessel of reception, Bina is the vessel of bestowal, and the association creates a kind of mix between them. The association of Malchut and Bina. And from that, Malchut receives qualities, characteristics from Bina and uses them from below upwards, not from above downwards. And by that, she realizes herself to an extent, of course. Not fully, but to an extent, VAK of Hochma, receiving in order to bestow. And so it is through to the end of correction. Now at the end of correction, all these vessels which previously received in order to bestow partially, they join, all these qualities and vessels join together. And then there's a light from above called Rav Pali Mecap Tziel, and in that way, the light comes and fills the vessels as it should be in the first restriction, meaning to receive in order to bestow. 

Question (Petah Tikva Center): (30:00) A more general question, perhaps. A question about the screen and the screen of the line. The screen of the right line, the left line, the middle line. Where is the calculation done and the decision on the level of the line? 

M. Laitman: In the Rosh, the head. All calculations take place in the head. All the actions that result from these calculations take place in the Guf, in the body. 

Student: Okay. Let's take the right line, for example. Where's the Rosh of the right line? 

M. Laitman: The Rosh is usually one, solitary, and it performs a calculation according to the Reshimot, the records that reach it. 

Student: So there's one Rosh for this whole unit? 

M. Laitman: Yes, for the whole system. 

Student: The entire system. It performs a calculation of the right line and the left line. Where is it? Above the vessels? 

M. Laitman: As an outcome, where is the calculation again? 

Student: Where is that Rosh in relation to this system of three lines? Where is it positioned? 

M. Laitman: I don't understand your question. The head is where the head is. The Rosh is where the Rosh is. And it performs calculations according to what comes up. 

Student: I'll explain the confusion. If you want me to stop, tell me. But we said that we have Keter and Hochma, which is the right line, and then Bina and TM, which is the left line, and their connection is the middle line. 

M. Laitman: Yes. 

Student: This is like a Partzuf that we changed its shape, its form. Instead of up and down, we have right and left, something like that. 

M. Laitman: It's not like that, but let's say. 

Student: So where is the Rosh here that manages this whole system?

M. Laitman: The Rosh of AHP?

Student: The Rosh of this whole right and left system.

M. Laitman: Between them, above. 

Student: Usually we denote the Rosh as Keter, Hochma, Bina, but here it mentions them as a right line. 

M. Laitman: So coupling only on Hassadim? 

Student: On the right line we have Keter, Hochma. This is a part of the Rosh. 

M. Laitman: Yes. 

Student: I'm asking. No, this is not. So where is the Rosh? 

M. Laitman: No, those are vessels already. 

Student: Okay, so when we say Keter, Hochma, the lines right, left, this is already the Guf of the Partzuf, not the Rosh of the Partzuf.

M. Laitman: Keter, Hochma, Bina are the Rosh of the Partzuf. And that performs a calculation, and from that calculation comes a command which comes from the Rosh to the Guf. And accordingly, in the Guf you have vessels which perform these actions.

Student: So this calculation that was passed on to the Guf, so in the Keter, Hochma of the Guf, that's the right line and Bina and TM are…? 

M. Laitman: Usually in the Guf there are no Keter and Hochma. 

Student: So what's the right line? Where is it? 

M. Laitman: Well, if we receive together with the Rosh, if we take it together with the Rosh, fine, yes, Keter and Hochma. 

Student: So the Rosh is the system that is above these three lines? 

M. Laitman: Yes, there's Rosh, and then Toch, and then Sof.

Question (Petah Tikva Center): (34:02) Each one of the lines is a separate Partzuf on its own, or do they compose a Partzuf together? 

M. Laitman: No, no, they're all together in one Partzuf. 

Student: What do you call the Partzuf that they're all in? 

M. Laitman: I don't know. For example, Partzuf Keter? 

Student: You mean it can't relate only separately to the right line as a separate Partzuf? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (34:35) Rav, how can the screen of ZON activate on the one hand a screen that opens up the passage of the light of Hochma as it makes efforts not to receive the light of Hochma? 

M. Laitman: No, it makes efforts not to receive the light of Hochma to a certain degree, not entirely. It performs a restriction.

Student: From where does it get an additional lack? It was broken already once. 

M. Laitman: Wait, which state are you talking about? 

Student: Malchut rose to Bina, she received the light of Hassadim, she received forces, she came down to her lower Sefirot, and there she tries to complete the Ten Sefirot, to complete the Partzuf so she can fill them. 

M. Laitman: Yes.

Student: But she is first of all under the effort of not to receive. He says it's a screen that closes, that locks. How come the possibility to receive? 

M. Laitman: There are corrections, special corrections. Malchut ultimately, eventually receives the ability to incorporate with the vessels of bestowal, uses them as a left line, these vessels become the right line, and then in the middle line they receive from the coupling between the left and the right. 

Student: That state between the lines, right and left where Malchut feels that there are no forces to complete or make peace between the lines, no forces to receive in order to bestow. 

M. Laitman: Yes.

Student: From this state, from where does she bring the lack? What opens up this state? It's a blocked state. 

M. Laitman: But she has Reshimot, records. Now in these records, these records come to the Rosh of the degree, and the Rosh of the degree performs a calculation, and then it's, it brings a decision from above, from Rosh into Toch, what to do in order to bestow, and then performs a calculation. Malchut rises to Bina, receives forces from Bina, and Malchut, sweetened with Bina, it's called, receives the upper light. But the actual upper light as it was in GAR, but through incorporation. 

Student: How can we say that the screen of ZON and the screen of the middle line is that the same screen? The middle line and the screen of ZON is that the same screen? 

M. Laitman: Yes. There are many things here which we haven't studied yet, haven't talked about. You need to chew these materials for a long time before you start finding anything in it. We have item 40, yes? We'll read and then everything will be more clear to us.

Reading Item 40: (38:27) The Middle Line Above the Two Lines

Indeed, there is a middle line above the two lines, in the first Roshim [heads] of Atik, where the Reisha de lo Etyada [head that is not known] decides and unites the two lines, right and left, which are the two Roshim, Keter and Hochma Stimaa of AA, which are below it (as written in Idra Zuta, p 15, 27 [in Hebrew]). But although they were established as the root for the three lines, in all three lines, the middle line comes from below, except in these.

And you find that there are three phases of the correction of lines: 1. The correction of lines in the three Roshim of Atik, where the middle line is above the two lines; 2. The correction of lines in GAR, where there is no appearance of Hochma even in the left line (see Item 26); 3. The correction of lines in the seven lower Sefirot, where there is appearance of Hochma in the left line (see Items 27-39).

M. Laitman: Well, so he says. This, we have to simply accept so as to later understand it and explain it. Continue. 

Reading Item 41: (40:35) Twice. Three Kinds of Hochma in Atzilut

There are three Hochmas in Atzilut:

1. Hochma in the ten Sefirot of direct light, which, in the Partzufim, is Hochma Stimaa of AA;

2. GAR of Bina, which, in the Partzufim, is AVI, and is called “Hochma of the right”;

3. ZAT of Bina, which, in the Partzufim, is YESHSUT, and is called “Hochma of the left.”

The first two Hochmas are blocked and do not shine to the lower ones. Only the third Hochma, the Hochma of the left, is apparent at the place of Malchut and shines to ZON and to the lower ones.

M. Laitman: (43:03) This is what he says. You see how he restricts himself and gives us just pieces of what is happening. Item 42. 

Reading Item 42: (43:24) Twice. You already know that AA is Hochma of Atzilut, and AVI are GAR of Bina of Atzilut, and YESHSUT are the seven lower Sefirot of Bina of Atzilut. It is known that there are only two Sefirot, Keter and Hochma, in Rosh of AA, called Kitra and Hochma Stimaa. Its Bina departed its Rosh and became a Guf without a Rosh because of the ending Malchut that rose and ended the Rosh under its Hochma.

For this reason, Bina and TM are below the ending Malchut in the Rosh (see Item 33), and hence was discerned as a Guf. Also, these Bina and TM are all named after the highest phase in them, which is Bina. Since it departed the Rosh to form a Guf without a Rosh, it is no longer worthy of receiving Hochma until it returns to Rosh of AA.

Reading Item 43: (47:05) This Bina divided into two phases, GAR and ZAT, since the flaw of the absence of Hochma that was made in it by its exit from Rosh of AA does not affect the GAR of Bina whatsoever, since they are always in the state of “for he desires mercy.” Thus, Bina craves only the light of Hassadim, and not light of Hochma. Even when it was in the Rosh of AA, its GAR did not receive Hochma, but only Hassadim.

This extended to it from Bina of direct light, whose essence is Hassadim without Hochma (as written in the “Preface to the Wisdom of Kabbalah,” Item 5). For this reason, GAR of Bina are not flawed in any way by their exit from the Rosh, and they are considered completely perfect while still at the Rosh of AA. Hence, GAR of Bina were separated into a degree in and of themselves. Also, upper AVI, clothing from Peh of AA downward, which are always considered GAR, are made of them, although they are below the Rosh of AA.

But the seven lower Sefirot of Bina are not Bina’s essence, but are from the incorporation of ZON in Bina (see Item 26). And the essence of ZA is the illumination of Hochma in Hassadim (as written in the “Preface to the Wisdom of Kabbalah,” Item 5). Hence, they need illumination of Hochma in order to give to ZON. Since they are not worthy of receiving Hochma for ZON upon their exit from Rosh of AA, they are considered flawed.

For this reason, they were separated from the complete GAR of Bina and became a separate degree in itself, from which Partzuf YESHSUT of Atzilut that clothes from Chazeh of AA downward was made. Also, they are considered VAK without a Rosh, until Bina returns to Rosh of AA, at which time they obtain GAR.

M. Laitman: Well, that's already beyond what we can digest right now. Okay, what else do we have? 

Reader: (50:34) We can read excerpts about questions and answers on the spiritual path? And there's more questions from the world Kli first if you want? 

Question (Kyiv 1): (50:55) Yes, dear Rav, you told us today that the lower Malchut raises its MAN to the Rosh. So, on that MAN, she gets the middle line. And what we learned today, the middle line is always the answer for the MAN? 

M. Laitman: No, there are states, when there is no need for it, for the strength, for the force. And Malchut is restricted, meaning restricts the GAR, and Malchut ascends, and then the middle line is created. 

Student: What does it mean that Malchut restricts the GAR? 

M. Laitman: She doesn't want to receive the light of GAR because it's greater than the screen. She can't receive for the Creator, for the sake of the Creator. And then, she performs a restriction in the upper Sefirot, and the middle line appears. According to the screen that there is in Malchut.

Student: The middle line and the screen, is it the same thing or not? 

M. Laitman: The middle line is not a screen. The middle line is a result, a consequence of Malchut not being able to receive, what there is at the Rosh of the Partzuf. And she receives what comes out, the average. Not what was in the Rosh, but only what can pass through it to Malchut. 

Student: So, it turns out that Malchut is the left line that determines the whole process and what happens in the middle line? 

M. Laitman: Yes. 

Student: We say that the Rosh is what decides.

M. Laitman: No, here there isn't that. Because there is not enough of a screen in these vessels to receive for the sake of the Creator.

Question (Moscow 1): (54:11) We learned that the upper one gave him the screen in order to make sure the creation keeps receiving, if the created being wants to work as the Creator.

M. Laitman: Well, it's according to where the receiver is. For the receiver or for the Creator. And with which vessels it uses, with which desires.

Student: Meaning the Creator doesn't care if we want to receive for him or not. What's important for him is that it'll fill us. In order to extend his work, he gives us a screen. So eventually, he gives it to himself. 

M. Laitman: I didn't understand, what do you mean for himself? What kind of condition is it? 

Student: If the created being decides to do the work of the Creator, to give joy to his created beings. So, he presents himself as receiving from the Creator, but he can't without a screen to be in two states? Also the Creator and also the created being? If we want to act in filling the created beings, we were given a screen to make sure we're still receivers. 

M. Laitman: I don't understand your language.

Student: Well, we got confused. It's because of what we heard. We’re trying. 

M. Laitman: I understand you. But I mean, I understand, what you're saying, what you're trying to say, now. But what you said before, no.

Student: Because we're trying in our studies to say, we want a screen, we want a screen. But here, we're learning that the Creator, the upper one, gives the screen. 

M. Laitman: Of course, it's always like that.

Student: Why does he give the screen? I thought it's in order to keep us as receiving from him, because we have no other role or duty. That's why he's giving it to us, as a result of the connection between us.

M. Laitman: Yes. 

Student: So, the more we aspire to give joy to the created beings, to do His work, so, He'll give us more of a screen in order for the Creator to be able to perform His role of filling the created beings. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (57:30) In the middle line, the created being learns, what it is to give contentment to the Creator? 

M. Laitman: Yes.

Student: Only in the middle line? 

M. Laitman: Yes.

Student: And for that he needs the experience of right and then left? 

M. Laitman: It's not an experiment, it's the Data that it discovers. 

Student: But that Data has to be one? 

M. Laitman: Right and left, and then the middle line.

Student: So in the right line, there's also that awakening from below upward, that Malchut ascends to Bina? 

M. Laitman: Yes. 

Student: And then it goes down from above downward, and that's the left? 

M. Laitman: Yes. 

Student: In this state, what is added now in the middle line, that causes Him to give contentment to the Creator? 

M. Laitman: That it is willing to unite the two lines, right and left. And in this way, light can come to the degree 

Student: What will come first, Hassadim or Hochma? 

M. Laitman: No, first Hassadim. 

Student: That's what He can... 

M. Laitman: Yes, and then accordingly, he can receive Hochma. 

Question (Petah Tikva Center): (58:55) Could we understand the principle of what we just learned in the last items? There's two lines, two forces that can't reach an agreement, they're opposite. But, if the lower one demands they do reach a connection, why then can they? 

M. Laitman: Because, these two lines, each of them wants its own. One wants Hassadim, the other Hochma. And then they don't understand each other. Whereas, when the middle line comes, it removes the GAR from these two lines above it. And in SAG in half a degree, they can unite between them. And in this way, fill the lower one. 

Student: So, in an emotional way, it's like a mother and father? 

M. Laitman: You can put it this way. 

Student: What happens when the child comes and asks? 

M. Laitman: When the child asks, they are willing to come to some sort of a joint decision, only so that they have something to give to the child. Otherwise, they won't be able to. 

Student: He also wrote that the lower one doesn't ask until Malchut doesn't go down. And when she returns upward, she raises MAN with her. Why is that needed? 

M. Laitman: How else? 

Student: Why can the child ask so the parents don't come to him and raise him with them? 

M. Laitman: Because, then he's together with them in one state.

Student: So on one hand, he's with them. On the other hand, he's below them, right? 

M. Laitman: No. 

Student: But, he's still the lower one. He's below them. It's also called Masach of Hirik, like we learned. So, in what way is he with them, and in what way is he below them? 

M. Laitman: He can rise to the two of them, to Hochma and Bina. And from this, decide in what way he wants to receive from them. And then he comes to a compromise, where he receives Hochma, some of the Hochma and some of the Bina. He mixes it. And on this, he can perform a coupling by striking. 

Student: How can the child decide? At least with the child, the parents know everything?

M. Laitman: Because of his incorporation in Hochma and Bina, he can decide. 

Student: Is it right to say that every spiritual system has those two forces?  And they can reach a completion only with a demand from below? Only to serve the lower one? 

M. Laitman: Yes. 

Student: So, also in our work, when we have disputes in the Ten, the solution can only come if it's to serve someone else? 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:02:45) Baal HaSulam writes from attaining the upper system. 

M. Laitman: Yes, of course.

Student: What does he want to pass to us? Knowledge or that we will also reach attainment? 

M. Laitman: Of course, he wants us to reach attainment. Knowledge is only in the mind. Some people know it backwards, but they don't attain it. And some attain it, but they understand only what they attain. 

Student: So, through knowledge, you reach attainment? Do you need this knowledge as a basis? 

M. Laitman: Some of it, yes. 

Student: What's the effort to attain what Baal HaSulam writes, and not falling into searching for knowledge? 

M. Laitman: It's not the smart one who learns. That's the rule in the Torah. It's not the smart one who learns. In order to learn, to really learn what we are learning, you don't need to be smart from birth. Your IQ will not play a part here. Only your persistence and prayer. 

Student: So, what does matter here in the studies, so I won't go and search for wisdom, knowledge? What is important? Where is our exertion? 

M. Laitman: The exertion is in connecting to the society, and together with them, I try to go together. 

Student: So, what do I attain then? 

M. Laitman: I don't know what I attain. But, what's important for me is to be together with them, because the main thing is to connect. 

S. And from this state, from this effort, I'm making, it also gives knowledge? 

M. Laitman: In some way, to some extent. To some extent, it will be revealed to you, and then, yes, you get knowledge. 

Question (Petah Tikva Center): (01:05:35) Can we say that the middle line is always the Creator? Because, I've created an evil inclination as Him. I created Torah as a spice, that's also Him. And I want to ask for correction, so He combines the two correctly. 

M. Laitman: You can put it this way, yes. 

Question (Women PT 14): (01:06:10) Why, when there are lights in the vessels, does the Shuruk change its meaning according to the Partzuf, that isn't like the Holam and the Hirik? 

M. Laitman: Holam, Shuruk, Hirik. Holam is above the letters, Shuruk is inside the letters, and Hirik is below the letters.  

Student: And Shuruk changes its meaning according to the Partzuf? And they don't, the Holam and Hirik? 

M. Laitman: Depends on which Partzuf you're speaking.

Question (Women Heb 1): (01:06:52) Shuruk are the lights in the vessels? Is it also the left line? And the lights that can go into the vessels, because it's not clear. 

M. Laitman: Again, again. 

Student: Shuruk are the lights in the vessels? 

M. Laitman: Yes.

Student: Is it also the left line and the lights that can't enter the vessels? 

M. Laitman: No. The sum of the lights that can be in the vessels are called Shuruk. 

Question (Latin 1): (01:07:28) We see that the internality of the vessels are the letters. What's the externality? Is there such a thing? 

M. Laitman: There is, but I wouldn't want to get into it. We learn about it, too. These are signs around the letters.

Question (MAK 16): (01:07:54) Are the GAR of the vessels of every Partzuf, they don't want to receive the light of Hochma? The GAR of the vessels of every Partzuf, they don't want and don't receive the light of Hochma? 

M. Laitman: No. No No.

Question (Women PT 6): (01:08:19) How does learning the Preface help us connect in the Ten? 

M. Laitman: Some people learn willingly, gladly, and yearn for, when are we going to study this study of the Ten Sefirot? Some are far from it by nature, according to their character. So, it's not the smart one who learns. It is actually those who want to kind of get into the books in between the letters. It's not, they miss out on something. You need to have some of that, a little bit, but the main thing is the work.

Student: So, how to take advantage of that for the connection in the Ten? 

M. Laitman: To learn together and to ask during the learning, mainly, when will my acts be as the acts of my forefathers? Yes, that's it.  

Question (Petah Tikva Center): (01:09:45) This Miut of GAR of Hochma, it's like it finds a solution to prevent shattering?

M. Laitman: Hochma shines to the extent that we draw it. 

Student: But, there's like a conflict between the right and the left, and he wants to solve that, to continue developing. But by this, he also wants to avoid the shattering. Is that part of the purpose? 

M. Laitman: By this, he wants to prevent the shattering, of course.

Student: And this is because he already knows the world of Nekudim, what it went through?

M. Laitman: Yes.

Student: We, that are developing now from below upward, do we also need to go through the shattering in order to..

M. Laitman: No, no, no, no. The results of the shattering are revealed in us, occasionally, a little bit. We don't reveal the shattering, but its results.

Student: And the Miftacha and Manula, the key and the lock, that eventually reaches Katnut of Hochma? 

M. Laitman: Yes. 

Student: That's the action that holds our whole work inside it, can we say? Eventually?

M. Laitman: Yes, yes, that's correct. That's correct.  

Reader: (01:11:32) Announcements.