The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning), June 1, 2024.
Part 2: Baal HaSulam. Preface To The Sulam Commentary.
Reader: We'll be reading in the writings of Baal HaSulam, the “Preface to the Sulam Commentary,” we're in item 15. You can find the study materials in Sviva Tova and in the Arvut system. You can also send us questions live through our websites. Anyone asking a question in the study hall is asked to stand up, hold the microphone close to his mouth, and speak loud and clear.
Reading Item 15: (00:29) The Ascent of Malchut to Bina.
We should thoroughly understand the issue of the sweetening of Malchut in Bina, as it is the root of the whole wisdom. Malchut is the quality of judgment, in which the world cannot exist. For this reason, the Emanator elevated it to the Sefira of Bina, which is the quality of mercy. Our sages hinted about this: “In the beginning, He contemplated creating the world with the quality of judgment,” meaning only in Malchut, which is the quality of judgment. “He saw that the world does not exist, and He preceded the quality of mercy and associated it with the quality of judgment” (Beresheet Rabbah, end of Portion 12).
Through the ascent of Malchut to Bina, Malchut acquires the form of Bina, which is the quality of mercy, and then Malchut leads the world with the quality of mercy. This issue of Malchut’s ascent to Bina occurs in each and every degree, from the top of the world of Atzilut to the bottom of the world of Assiya, since there is no degree without ten Sefirot KHB, HGT, NHYM. And the Malchut in each degree rose to Bina in that degree and was sweetened there.
M. Laitman: Are there any questions about this?
Question (Petah Tikva Center): (02:38) It says in the beginning of the item that we should understand thoroughly the issue of the sweetening of Malchut in Bina, as this is the root of the whole wisdom. What is this sweetening which is the root of the whole wisdom?
M. Laitman: Since the whole world comes to us from Malchut, which is the measure of judgment upon all the Sefirot that precede her. And with regards to the measure of judgment, Malchut cannot perform actions that would be able to resemble the upper light. Which is why what the Emanator did, well it talks in such words, that He lowers Malchut from the measure of judgment and adds the quality of mercy in it. Now we will read onwards here of how this happens.
Question (Petah Tikva Center): (04:03) What if it happened on the axis of the cascading, where does the ascent of Malchut in Bina occur?
M. Laitman: The connection of Malchut with Bina is in the second restriction, and the mitigation of Malchut in Bina is already after that, that's it.
Question (Petah Tikva Center): (04:33) If Malchut rises to Bina, it means that Malchut works with her desires with coarseness, too, in order to bestow? Is that the indication?
M. Laitman: Malchut works with Bina, and that is called that she..
Student: It means coarseness, too, in order to bestow, if it works with the coarseness of root, that's the Keter, coarseness one, I understand this is Hochma. If it works with two already, then that's Bina?
M. Laitman: Let it be that way for now.
Question (Petah Tikva Center): (05:19) You started to answer before, but nevertheless, what does it mean that in the quality of Malchut, of judgment, the world cannot exist?
M. Laitman: In the desire to receive in order to receive which is the measure of Malchut, the world cannot exist.
Student: What does this sentence mean, that the world cannot exist?
M. Laitman: The world, meaning that in Malchut, the Partzufim of bestowal cannot exist.
Student: Because of what, because it's all reception?
M. Laitman: Yes.
Student: Malchut went through the process of the four phases of direct light, eventually it reached complete oppositeness from the quality of bestowal. At that point, we discover that it is truly impossible to bestow with this new quality that has been revealed in it.
M. Laitman: Yes.
Student: Then how come a new quality is revealed in it, how is it even possible for the new quality to be revealed?
M. Laitman: Soon we will learn about the rise of Malchut to Bina.
Question (Petah Tikva Center): (06:30) Bina is the first Hey, Malchut is the bottom Hey. So from the four phases there is already some connection between them. What is the difference now?
M. Laitman: I don't know what the first Hey is, what the lower Hey is.
Student: We all know that in the four phases, Bina is the first Hey, and Malchut, we also call it the letter Hey, the bottom Hey, the lower Hey. So Bina actually even gave birth to it. What is the difference now in this association that exists between Bina and Malchut, in the ascent of Malchut to Bina? It was born out of Bina.
M. Laitman: It's not simple, as it sounds according to the question. Rather, you see that also Malchut and Bina are, seemingly, created beings, created, yet as opposite as they are. So what will you say about that?
Student: Maybe that one is from above downward and the other one is from below upward, that this oppositeness is revealed?
M. Laitman: No. The oppositeness is revealed, that's correct, but how is this benefit?
Student: In the root, they have some sort of an initial connection in this Yod-Hey-Vav-Hey.
M. Laitman: Let's say, well?
Student: Why not adhere to ZA, why specifically to Bina?
M. Laitman: Bina is the root of Malchut.
Reader: We're continuing to item 16, titled, The Division of Each Degree into Two Halves.
Reading Item 16: (08:50) The Division of Each Degree into Two Halves.
It is known that Malchut ends each Sefira and each degree. This means that by the restriction that was made on her, of not receiving the upper light, Malchut stops the light in the degree from spreading into it. Hence, the light of the degree extends only through Malchut and stops when it reaches the screen in Malchut, and a coupling by striking with the light is performed on the screen in Malchut (as written in the “Preface to the Wisdom of Kabbalah,” Item 14).
Therefore, since Malchut of the degree has risen to Bina in that degree, Malchut ends the light in the place to which it climbed, that is, in the middle of Bina. Thus, half of Bina, Tifferet, and Malchut, which are under the ending Malchut, exit their degree and become another degree, below Malchut.
Thus, by Malchut’s ascent to Bina, each degree is cut in two: Keter, Hochma, and half of Bina above the Malchut remained in the degree, and half of Bina, Tifferet (including HGT NHY), and Malchut departed the degree and became a degree below it. This ending that Malchut created in the middle of Bina is called Parsa.
Question (Petah Tikva Center): (11:14) He's mentioning the second restriction, that only two and a half top Sefirot are left in the degree. In the beginning of the article, we learned that there is a will to receive, which builds a screen upon itself, and the screen can raise a reflected light, which is Rosh, the will to receive itself is the Guf.
M. Laitman: Okay.
Student: So, the Rosh are the two Sefirot, before mentioning the whole Sefirot of five, so the Rosh are the first two, Keter and Hochma, if I understand correctly.
M. Laitman: Well, for now.
Student: So, how can the two top Sefirot, which are only intentions, they're only the roots of the vessels, they're not an actual desire. Suddenly they became the whole Partzuf, the will to receive, almost nothing is left of it, only the intentions. And the intention is what goes through the whole path, the state of Katnut is until Gmar Tikkun, it's going to repeat itself. So, there's no desire there, only intention. How is that possible?
M. Laitman: What's the difference between the desire and the intention?
Student: The intention is what to do with the desire, it's not the desire itself. It's how I'm going to use the desire.
M. Laitman: And afterwards, this desire does what is in the intention.
Student: Right, but let's say in the state of Katnut, smallness, there's no one to do the actions on. So, he has to go back to Gadlut, to add the degrees that fell, in order to implement that desire. So, supposedly, there's time, or there's states, long states, that everything you have is only the top part of the Partzuf. So, there's only an intention, and not receiving the light in practice. We say that there's coarseness of root and one, and things are taking place there, so it seems that it doesn't work together.
M. Laitman: Yes, I understand you but it'll work out, it will work out.
Question (Petah Tikva Center): (14:07) The Malchut after the first restriction isn't used. It doesn't use the original will to receive, Malchut de Malchut is restricted. So, it resembles the previous Sefirot, and that's actual Bina.
M. Laitman: And this is its operation, its action.
Student: So, that was in the first restriction, too, and in the second, we're saying that Malchut that ends the degree. That's where the coupling by striking happened, now, it ascends to Bina, and ends the degree in Bina. So, that means that it supposedly puts a complete concealment on itself in all its previous work.
M. Laitman: From where the will to receive begins, from there it doesn't let the light go through.
Student: We say Malchut rose to Bina but she is the will to receive, and it means that she's not anymore. What's the difference between Malchut that rose to Bina and Bina, itself? Because there's equivalence of form, so what's the difference that it's Malchut that went up to Bina?
M. Laitman: Bina is Bina, Malchut is Malchut. Malchut that rose to Bina means that they have some sort of connection, some point where they are joined.
Student: But does Malchut remain Malchut, or is she not Malchut anymore?
M. Laitman: It is Malchut that you can say it is kind of on a mission in Bina.
Student: So Malchut is Malchut, but she just wants to erase her independence, or?
M. Laitman: No, Malchut that rose to Bina wants the opposite, to determine. To establish its quality in Bina.
Student: And there are ten Sefirot there too, right?
M. Laitman: Right.
Student: And what are they, when Malchut rose to Bina, and supposedly there's no ZA in Malchut, but only from Bina and upward?
M. Laitman: Put it this way, yes.
Student: So what I want to say is that if we say that in the Rosh, and in the Toch, and in the Sof, everything is half and half. And we can only use the Toch of the Parsa, only the top part. So what does that mean?
M. Laitman: Only in vessels of bestowal we can use.
Student: Is that a more pure will to receive?
M. Laitman: It's a desire to bestow.
Student: So that's the root, we're under the second restriction.
M. Laitman: We are, I don't want to speak in this way but it's still not established, fixed in us.
Question (Petah Tikva Center): (17:17) Malchut that ascends to Bina, is that in order to understand her exact intention?
M. Laitman: It doesn't ascend in order to understand the intentions. It's just that according to her qualities and the ten Sefirot in the state where she is now, she has to limit those ten Sefirot to the extent that she is involved in them.
Student: So, she divides it into will to receive and the will to bestow?
M. Laitman: Well, it's not quite like that, but put it this way.
Student: I want to understand, she discovers new coarseness, new desires, the second restriction?
M. Laitman: Yes.
Question (Petah Tikva Center): (18:16) Every Sefira is divided into two and also the whole degree? So the ending Malchut ascends.
M. Laitman: Yes.
Student: So what does she become, Malchut of Atzilut because the half of the Tifferet remains? Bina in half of Tifferet, ZA and Malchut remains below the Parsa.
M. Laitman: Yes.
Student: So which Malchut remains below the Parsa?
M. Laitman: All those Sefirot?
Student: So what does it mean that the ending Malchut ascends? What does it become?
M. Laitman: Where does it happen?
Student: In the middle of Tifferet.
M. Laitman: Where, in what state, in what world?
Student: What he wrote here, I don't know exactly. Maybe the Reader can..?
M. Laitman: Item 16? Yes.
Re-Reading Item 16: (19:36) The Division of Each Degree into Two Halves.
It is known that Malchut ends each Sefira and each degree. This means that by the restriction that was made on her, of not receiving the upper light, Malchut stops the light in the degree from spreading into it. Hence, the light of the degree extends only through Malchut and stops when it reaches the screen in Malchut, and a coupling by striking with the light is performed on the screen in Malchut (as written in the “Preface to the Wisdom of Kabbalah,” Item 14).
Therefore, since Malchut of the degree has risen to Bina in that degree, Malchut ends the light in the place to which it climbed, that is, in the middle of Bina. Thus, half of Bina, Tifferet, and Malchut, which are under the ending Malchut, exit their degree and become another degree, below Malchut. Thus, by Malchut’s ascent to Bina, each degree is cut in two: Keter, Hochma, and half of Bina above the Malchut remained in the degree, and half of Bina, Tifferet (including HGT NHY), and Malchut departed the degree and became a degree below it. This ending that Malchut created in the middle of Bina is called Parsa.
M. Laitman: Yes, what’s the question about that?
Question (Petah Tikva Center): (21:49) So, he said that below Malchut became a second degree below Malchut, and the ending Malchut ascended to Bina, and in this way, she cut the general degree in half. So, what's that Malchut below? I thought Malchut, the ending Malchut, that is the Malchut below, so what is the Malchut that remained below?
M. Laitman: There's the ending Malchut, which is already the Sium, the ending, and there's Malchut that goes to Bina, and is there.
Student: So, at the same time she’s in the..?
M. Laitman: Yes, of course, it limits the Sefirot from Keter to Bina. And the other Malchut limits the Sefirot from Bina to Malchut, the general Malchut.
Student: There's a difference in their qualities already?
M. Laitman: Of course, the degree was divided into two halves.
Question (Petah Tikva Center): (23:18) Could you explain this principle that development comes through limitation?
M. Laitman: Of course, it's development, we see that by Malchut limiting her expansion in the Sefirot, she also lets these Sefirot, she gives them a possibility to receive the light and remain in the degree and not fall.
Student: I didn't understand, sorry. What does it mean that by restricting the light, they can remain in the degree? Isn't it a smaller degree? The whole Partzuf now enters?
M. Laitman: A smaller degree, it doesn't matter if it's great or small. This little one will be great. But the thing is that Malchut can remain in Kedusha, in holiness, in contact with the upper light.
Student: Why couldn't she enter holiness and remain in contact with the upper light in the degree she was in? What's wrong there, what's lacking there?
M. Laitman: What's missing there are vessels that can be in holiness because Malchut rose up to Tifferet in the degree. And all those discernments above couldn't be in the degree.
Student: That's what I asked about: How's that a development, how by discernments disappearing, and the restricting vessels, and..?
M. Laitman: But it's necessary in order to organize or arrange all the details, all the elements in the Partzuf.
Student: There's like a principle here that also happens in our life. It's also like that with us. That when a person develops, even in his corporeal life, he develops by adding more and more limitations. So, I'm trying to grasp this principle here, there's like a depth here about it, it's not just like that.
M. Laitman: Development through limitation is indeed a very important principle. Where through limitations, we allow each Partzuf, each part in it. We give it a special place. Meaning, how should I put it? A special place, a special quality, let's say. And in this way, we can determine where they can serve the general Malchut.
Student: Could we say that when Malchut ascends to Bina, so what's revealed is Bina's quality, that except before that it wasn't really expressed, but suddenly..?
M. Laitman: Yes, yes, you can say that, that indeed, then you begin to see how important Bina is. And how much she can add in the expansion of the lights.
Question (Petah Tikva Center): (27:28) Can you explain the last line here: The ending Malchut created in the middle of Bina is called Parsa.
M. Laitman: Yes.
Student: There's a Parsa also in Bina or did I not get this?
M. Laitman: Yes, yes, it's fine, correct, Malchut stands where the vessels of bestowal end, and the vessels of reception begins. There is where Malchut stands, she covers, controls all the vessels of reception. And above her, the vessels of bestowal are in contact with the light, with the Creator, no problem. So, the fact that Malchut rises to Bina is a sign that until Malchut that stands in Bina, it is possible to receive lights. And below Malchut that stands in Bina, it is impossible to receive lights. For the time being, that's the condition, that's the law.
Student: Malchut can exist in Bina and still not receive any lights?
M. Laitman: She receives but she receives in such a way that she only exists by this.
Student: But Parsa is where the lights stopped, it doesn't go down from there anymore, right? Or am I confused?
M. Laitman: Parsa can go up or down, it's not like it's in this place and in this state. It stands and it can't move.
Student: It can move, but under the Parsa, nothing can enter there.
M. Laitman: Correct, correct.
Student: So, how is it in the middle of Bina?
M. Laitman: So below it, there cannot be light.
Question (Petah Tikva Center): (29:49) There's no light, but there's still Bina under the Parsa.
M. Laitman: Below Parsa, we have all the vessels and all the lights that can be there.
Student: But, still, Bina is all part of holiness, now it's divided into two. And half of it is under the Parsa, where there's no light, so how can it be that?
M. Laitman: Where are you speaking about?
Student: Continuing the friend’s question that half of Bina is where the place of Parsa is. But also from the half and below, Bina exists from the Parsa, and below it still exists, so how can that be, that the vessels of Bina are also below the Parsa?
M. Laitman: They're there, the problem is that there are no lights there, right. They can be without lights. Take it easy, I have no problem with you being confused as long as a better understanding comes out of it.
Question (Petah Tikva Center): (31:30) The general Malchut, it's in the world of Adam Kadmon and Galgalta. Her quality, when the Tabur made the division between the lights that it could receive and below the Tabur you can't receive lights. So, now when the Partzufim started scrutinizing, Malchut is scrutinizing the relation between light and vessel. And reaches a state of Bina, that Bina determined the Parsa but before that, there was an encounter between Bina's qualities and Galgalta's qualities. It's not a state where Bina performed an action on her own. The general Malchut caused her to bring the next state and rise to Parsa. So, we're constantly scrutinizing up or down, but here, Malchut of Bina is relating to Malchut of Galgalta, can we say that?
M. Laitman: You can say it, so what?
Student: So something happened with the Parsa, that's the mechanism that will be working in all the worlds.
M. Laitman: Yes, that there will be afterwards.
Student: And those qualities, it's not just actions from below upward and above downward, it's a constant state of relationship between Malchut and Bina, and these qualities go deeper into the purity of the scrutiny?
M. Laitman: Well, let’s say so.
Student: So that's the intentions in the Rosh?
M. Laitman: Yes.
Question (Petah Tikva Center): (33:28) Why does Malchut go up to Bina and not to ZA first? Why does it skip over that degree, what's the matter here?
M. Laitman: Where does it happen?
Student: We learn that when, in the world of Nikudim, that when the light descends below the Tabur, if I remember. There's a mixture between phase 4 and phase 2, and then Malchut restricts herself and ascends to Bina. So I'm asking, why didn't she stop at ZA, perform her action, and then maybe she should rise?
M. Laitman: There is no Malchut in ZA, as there is in Bina.
Student: I don't understand, can you explain that?
M. Laitman: To where does Malchut ascend, what does she want to attain?
Student: The quality of mercy, of Bina, of phase 2, no?
M. Laitman: And?
Student: Then she ascends to her, but I'm asking, doesn't ZA also have a quality that she wants, let's say, to receive in order to bestow? We learned in ZA that it receives in order to bestow, so obviously it wants to be there. That's the place that Malchut wants to reach, to receive in order to bestow. Let her raise to ZA.
M. Laitman: Do you understand what he is saying? You are trying to say that in each Partzuf there is Bina and Malchut. But Malchut wants to rise to Bina and limit the upper lights there so it doesn't go further down, right, so she does it in all the Partzufim. So we have only the Sefirot Keter, Hochma and GAR of Bina, and not more. Okay, so what are you asking about this?
Student: We said that the more I add limitation, I develop, that development is by limitation. And the process of Malchut ascending, it reveals the quality of Bina, which is Hesed, mercy. So as we were talking, I asked myself, why shouldn't she first ascend to ZA, discover his quality, and then rise to Bina? I understand that she wants to go all the way to Keter but why does she stop in Bina and not have a stage in between? There's something special in the connection between Malchut and Bina I can't understand. Because just to say four goes up to two, it's just words, I'm trying to understand the depth of it and I can't.
M. Laitman: Malchut and Bina are all connected to each other because Malchut limits Bina, and therefore she influences Bina. Because Bina is a desire to bestow and Malchut is a desire to receive, and the two of them, toward the Creator, toward the light, are in the same state. They're not equal but Malchut and Bina are both, how should I say it? Both relate to the light in a similar way. Let's put it this way, I'll explain it in a minute. And therefore, Malchut cannot influence ZA. ZA doesn't have a principle toward Malchut or toward Bina. But Malchut has an interest, there's a matter of being in Bina or in Malchut. We have to find the words.
Student: You said that Malchut and Bina relate in the same way to the upper light. In what because it seems opposite?
M. Laitman: They both need the light of Bina, first of all, they both need the light of Bina. Malchut needs it in order to receive. Or in order to bestow, it doesn't really matter, and Bina, too, needs it in order to work in bestowal, in order to bestow. In other words, in Malchut and Bina we have a connection, whereas, basically, it doesn't exist in all the other ten Sefirot. Well, not ten, but...
Student: So, it's interesting, those two qualities, they want to receive. That's the connection between them?
M. Laitman: Yes, of course.
M. Laitman: Now, you said Malchut needs Bina to receive in order to receive, or receive in order to bestow. When Malchut, how can she wrap herself in this quality, I don't know how to say this? It's like Malchut wrapping herself in a quality that isn't her own in order to make an action of reception, and I guess, it's to give contentment to the Creator, she's not doing it for herself.
M. Laitman: Yes, she's assisted by the Sefira of Bina in order to bestow, yes.
Student: So Bina and Malchut, they are the only bestowers in the Partzuf, you could say?
M. Laitman: Yes, Bina and Malchut, there's nothing more. You can say Keter, but Keter is not, Bina and Malchut, these are the two main ones.
Question (Petah Tikva Center): (41:04) If I understand the friend's question, so Malchut doesn't actually rise to Bina, she rises to Tifferet, the Bina of the Guf.
M. Laitman: So?
Student: So, she doesn't actually ascend to Bina, but connects to a quality in the Guf.
M. Laitman: Yes.
Question (Petah Tikva Center): (41:34) The ending Malchut, when it ascends, could you say that she becomes the Keter of the lower half of the degree?
M. Laitman: Yes.
Student: She is also what connects the two halves.
M. Laitman: Yes.
Question (Petah Tikva Center): (42:03) Can we say that the mutuality between Malchut and Bina is by Malchut, between Malchut and ZA, is that Malchut raises ZA from a youth to a husband, from an adolescent to a husband?
M. Laitman: Well, okay.
Question (Petah Tikva Center): (42:35) He says, wait, so all Malchut that goes up to Bina starts in the second restriction, right?
M. Laitman: Yes.
Student: So the same action, he says, from Atzilut to the end of Assiya, so in all the worlds, there's a Parsa?
M. Laitman: Yes.
Student: Because that's how the Parsa was created in this action. We can say there's a Parsa in every world?
M. Laitman: Yes.
Student: So, what was in the second restriction is the Parsa of AK, you could say that, what's the Parsa that took place there?
M. Laitman: That's enough, it's the difference between vessels of reception and vessels of bestowal.
Question (Petah Tikva Center): (43:32) Malchut that ascends to Bina, that's the force of the Sium? Or is there something in the qualities that changes Bina or something?
M. Laitman: She doesn't change anything outside herself, but she herself, by connecting to the Sefirot, she adds to the desire to bestow.
Student: But in general, we're speaking about the force of the Sium, that's it?
M. Laitman: Yes.
Student: Because if she ascends, how can she remain below? She remains below, only the force of the Sium ascends.
M. Laitman: Yes.
Student: Now, about what they mentioned, why doesn't Malchut that ascends go to ZA and straight to Bina because Bina and Malchut is the first and second overcoming. It's actions on behalf of the created being. So Hochma and ZA are actions on behalf of the Creator, it's the Creator's expansion.
M. Laitman: Yes.
Student: The created being can't change the Creator's actions, it only controls its own actions. So, if in the beginning it responded in the form of Bina, now it can take a step back and change what was there. But it can't change the Creator's actions. That's why it ascends to Bina and not ZA.
M. Laitman: Nice explanation.
Question (Petah Tikva Center): (45:15) When does Malchut discover her vessels of reception because for ZA bestows to her, he gives her forces.
M. Laitman: Yes.
Student: And when she ascends to Bina, that's where she discovers her vessels of reception.
M. Laitman: Yes.
Student: How does it invert that once he bestows to her, and then he becomes her vessels of reception?
M. Laitman: It happens this way, yes. It's not clear?
Student: It's not clear, this inversion.
M. Laitman: This inversion is clear because who is the receiver and who is the Giver?
Student: That's the question.
M. Laitman: What?
Student: The fact that she ascends to the middle of Bina, she becomes a bestower. Then she discovers ZA as her vessel of reception.
M. Laitman: Yes, of course.
Student: Then the big will to receive was revealed, not before.
M. Laitman: Yes.
Question (Haifa 1): (46:40) When you talk about development by limiting, it's a yearning of Malchut to rise to Bina?
M. Laitman: Yes.
Student: She wants to rise to Bina, and the yearning, I learned from you, that it's the vessels, the additional vessels, the yearning is the vessels. Now, when she ascends to Bina, I learned in TES lessons from you that in ZA, there are no Gevurot, but it can serve as a transition for Malchut. So, basically, in the ascent, a situation is created, a future state is created to where there is a coupling between Malchut, sorry, between Bina and Gevurot, Abba ve Ima. From which there will be an embryo, Ubar, and well, but the light is in complete rest. So basically, the yearning of Malchut creates all those movements that create the birth of an embryo in the future, more or less.
M. Laitman: Thank you very much. Where are we?
Reader: (48:18) Item 17.
M. Laitman: Item 17, that's already. Read it.
Reading Item 17: (48:38)
Each degree must have five lights, called Yechida, Haya, Neshama, Ruach, and Nefesh clothed in five vessels called Keter, Hochma, Bina, Tifferet (including HGT NHY), and Malchut. Since due to Malchut’s ascent to Bina, only two complete vessels remained in the degree—Keter and Hochma—and three vessels, Bina, Tifferet, and Malchut are missing in it, only two lights remain in it—Nefesh, Ruach—clothing the two vessels Keter and Hochma. The three lights Neshama, Haya, and Yechida are missing in it since they have no vessels in which to clothe.
It turns out that the degree is deficient of the first three Sefirot, since due to Malchut’s ascent to Bina, the degree was cut into two halves: Half of it remained in the degree—Keter-Hochma in the vessels and Nefesh-Ruach in the lights—and half of it departed the degree—Bina and TM in vessels, and Neshama, Haya, Yechida in lights. This is why this ascent of Malchut to Bina is implied by the Yod that entered the light of the degree, and the Ohr [light] became Avir [air]. As a result of Malchut’s ascent to Bina, the degree lost the light of its first three Sefirot and remained at the level of Ruach Nefesh called Avir (as written in Beresheet 1, Item 32 in the Sulam [Ladder commentary on The Zohar]). This matter is also implied in the five letters of the name Elokim, which divided into two halves: MI-ELEH. The two letters MI imply the two lights Ruach Nefesh, clothed in the two vessels Keter Hochma that remained in the degree, and the three letters ELEH imply the three vessels Bina, Tifferet, and Malchut that departed the degree (as written above, Item 14).
M. Laitman (51:57) Questions? Is that clear? What does he explain here, who can tell us?
Question (Petah Tikva Center): (52:17) He says the name Elohim is divided into MI-ELEH: ELEH becomes the AHP, the new coarseness, and MI becomes the intentions he acquired from Bina. Something like that.
M. Laitman: Not the intentions it acquired from Bina, it’s vessels?
Student: Both are vessels?
M. Laitman: These are vessels and those are vessels.
Student: But vessels where light cannot enter right now.
M. Laitman: Elohim, right.
Student: So, it's vessels that are not used, that's why he calls them Avir, air, because it's not, it doesn't really move. It's only like Nefesh, like stillness.
M. Laitman: Okay, yes. Who else can add?
Question (Petah Tikva Center): (53:17) In the expansion from above downwards, Malchut received five lights. Why does she suddenly discover that she doesn't have the strength to receive five and then she goes up to Bina, if she already received them?
M. Laitman: We're speaking about the second restriction.
Student: Yes, I understand but when we learn the expansion from above downwards, we learned about the world of the world of Nikudim. But, let's say, the Partzuf receives five lights, Malchut receives five lights. And then the ending Malchut discovers something that forces her to rise to Bina.
M. Laitman: Yes.
Student: What does she discover, she already received all the lights. Why does she need to ascend to Bina, she received five lights?
M. Laitman: In what Partzuf, in what state are you talking about?
Student: Well, that's the question, we're talking about a situation where a Partzuf is under the second restriction and doesn't have the strength to receive five lights.
M. Laitman: Well, let's say, I don't know, keep going.
Student: I'm asking, why is there a necessity to rise to Bina? If Malchut, before she ascends to Bina, she already receives five lights, which is what is described here.
M. Laitman: Yes.
Student: So what's missing if she received the lights to the fullest? I understand that the ending Malchut reveals something, lack of strength, I don't know. What does she discover there that makes her ascend to Bina to receive more strength?
M. Laitman: Let's read it again.
M. Laitman: (55:18) Malchut will determine every degree that it won’t expand on the force of restriction that happened to her. That she won’t receive the upper light. Hence, the light of the degree isn’t extended until Malchut. It stops and reaches the screen in Malchut, and a coupling by striking with the light is performed on the screen in Malchut.
Therefore, since Malchut of the degree has risen to Bina in that degree, Malchut ends the light in the place to which it climbed, that is, in the middle of Bina. That’s half of Bina, Tifferet and Malchut which are under the ending Malchut, exit their degree and become another degree, below Malchut.
Thus, by Malchut’s ascent to Bina, each degree is cut into two: Keter, Hochma and half of Bina above the Malchut remained in the degree, and half of Bina and Tifferet departed the degree and became a degree below it. This ending that Malchut created in the middle of Bina is called Parsa.
Is that okay? No, you didn't get it. I guess, it's because I read. Well, everybody's looking at me, don't waste your time, is what they're trying to say.
Reader: (57:41) We can continue to item 17 or read the article “Matan Torah.”
M. Laitman: What do you think? I hear the Giving of the Torah. Okay, so “Matan Torah.
Reader: (57:55) So we'll move to the next part of the lesson.