Morning Lesson June 7, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio.

Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #74

Reading #73 (00:15) “First we shall clarify the ten Sefirot of Katnut of Nekudim..” twice

Reading #74 (02:58) “Here, too, it is considered that the last phase of coarseness..”

1. R. (05:15) I don’t have what to add if you don't ask. These are things we even discussed and reviewed.

Reading #74 again (05:25)

2. S. (07:37) What is the difference between these two forms male in the female and female in the male?

R. The incorporation. Reshimot of Hitlabshut and Reshimot of Aviut. They determine what emerges on them, who is more important, and accordingly we see the results in the Guf.

S. From where do these two couplings come out? What causes the two couplings on the screen?

R. Because you have two kinds of Reshimot from Aviut and Hitlabshut.

S.Isn’t that always true with every Partzuf?

R. This is true in every Partzuf but here especially it comes out like that, that you have this and that separately. To these two Reshimot they come from two different forms, one from male the other from female, meaning one from the vessels of bestowal and the other from the vessels of reception, then they incorporate with each other and then you end up with two forms, the clothing of male and female and vice versa.

S. What brings to the male and what brings to the female? I don't get it.

R. Hitkalelut, incorporation.

S. Why does he call one of them male and the other he calls female?

R. He tells you in the Reshimot of phase two, with phase one of Aviut, he gives you the aspect of Zeir Anpin considered VAK without a Rosh, called Aba and Ima of Nekudim, back to back. These two levels, he talked about it before already right, these two levels are called GAR of Nekudim. That is, they are considered ten Sefirot of the Rosh of Nekudim since each Rosh is called GAR or KHB.

3. S. (10:18) I don’t quite understand how the male is incorporated in the female and the female is incorporated in the male. Is there equivalence of form there? What is this action?

R. The Zivugim, couplings, put together the data and even though the data is different they do this shared work on them, on them they connect the Reshimot. This Reshimot and those Reshimot.

S. There's a connection between them? What connects between them?

R. That it comes from a single root and now there are two results and these results are drawn to connect one time the one with the other and vice versa.

S. Do we see it in more places afterwards?

R. All the time, always.

4. S. (11:41) In what state do we give more contentment to the Creator? The state of the first restriction or the second restriction?

R. You cannot say it like that. It is not that it depends on how big or small the Partzuf is. It is like you have a small child and an older child, what child brings more contentment? Each one might bring contentment to the parents in a different way, same thing here. So the question is not actually in the right place.

5. S. (12:38) We say that there is no lack in spirituality and he writes that the records of phase two that it was lost, how can it?

R. I don't understand what you're mumbling there.

S. He writes, and we see that the last phase of coarseness which was a phase two was completely lost.

R. Yes.

S. The question is we say there's no lack in spirituality so how can it be that something is lost?

R. Of course they can go away and then come back. There is no absence in the spiritual, it’s not that. There is no absence; it means that something happened and disappeared so it did not disappear. It is just not part of the current degree, the current screen that is working is not working with it this Reshimot.

S. If it's not used we say it is lost?

R. Yes, that is always the case. You have that in every place you have a scrutiny of what you use and what you don't and that is how it works.

S. He writes in 73 that the Nekudot of SAG that went below Tabur of AK mingled with phase four there. What was the reason that they mingle with phase four because there is no equivalence of form between those records that are below the Tabur and Nekudot of SAG, there is no equivalence of form so why did they mingle?

R. It is because by the fact that they are drawn to one another they can give contentment to the Creator the clothing over the Reshimot in the Reshimot.

S. What is the base to that connection?

R. They exist to a higher degree where they are connected. It is from the beginning of creation there is the inclusion of the Reshimot with the Reshimot.

S. That the reason why Nekudot of SAG mingled with the records below the Tabur?

R. Nekudot of SAG went below the Tabur and mingled with NHY of AK.

S. Yes, so what's the reason for that?

R. That there was a place there to fulfill, that is why they went down there and fulfilled the place.

S. We say there’s a work with the records, so what is the difference between the incorporation of the records and mingling?

R. The inclusion of the Reshimot is on the way to the Hitkalelut of the Reshimot.

6. S. (16:06) Baal HaSulam says that the last phase of coarseness the screen was completely lost. What happened, why is it lost?

R. It is not used.

S. Why does he say that only the records of clothing remain? What does it mean that the record of the clothing remains and nothing remained with a screen?

R. Where are you reading?

Rav reading: Here too it is considered that the last phase of coarseness, the coarseness of phase two that was in the screen was completely eliminated, leaving only the record of clothing and nothing was left of coarseness but phase one alone, yes?

S. What does it mean, how was it eliminated?

R. It is always like this. The last Reshimot is lost and a new Reshimot which is revealed in its place is used.

S. We are learning The Preface, it is Chinese for me. What should I feel when I'm studying this? What should I aspire to feel, to understand, what other actions should I do in order for something positive to come out of this?

R. We have the development of the will to receive in order to to see from which degrees it comes down from, what states it comes to. We need to mark each one, so this marking of the will to receive in every state it lies within the Reshimot, within these records, the records of clothing and the records of coarseness. Also in our world we have such data, we have nothing new.

S. What is the most effective in the lesson that I should do? Because you remind us from the past, you say don't forget to draw the light that reforms, you keep saying don't forget, so now I don't really hear you say it, so what is the most effective thing for us to do in the lesson? Let's say that we’ll center everything to draw the light in order to advance. What is the best thing to do?

R. To try and unite with what you were studying that you are experiencing it.

S. What does it mean?

R. That you have a will to receive and you have the force to overcome the will to receive and you work with both of them and you choose with what you can overcome in order to resemble the light to resemble bestowal. Did you get it or not?

S. How can the ten participate in this when I study with the ten at the table? Should we do an action?

R. I connect with my friends and I receive upliftment, awakenings, strength, an example, and then I work in order to bestow, that is it. Let's say I envy you, so I'm already acting according to what I can depict as bestowal, right, that’s it, and then I do the actions of bestowal and according to the actions of bestowal I start receiving the upper light which clothes in my bestowal and his bestowal and that is called that the upper light is clothes in the Kli.

S. These people that are not Kabbalists, what should we think about when we learn what to study about?

R. What I spoke about. that is it.

7. S (21:03) To continue what you told our friend, in the incorporation there are two types of couplings but usually we don't read what causes the couplings, but here he emphasizes that in the incorporation of the records of the male and female the degree of Bina came out, so what is the meaning of Bina?

R. VAK of Bina.

S. In other degrees it’s not mentioned.

R. No, because in Bina there is a will to bestow but in order to bestow it works with the vessels of reception and that is why it can work with a vessel that is large and a small vessel of reception.

Reading #75 (22:14) “Thus there are three degrees here, one below the other..”

8. R. (22:52) Meaning this degree that now came out of Nekudim it includes Rosh Aleph, Rosh Bet and Guf, as usual nothing new here but seemingly of course there are, the Zivug is on the second restriction with all its results but in fact it is still a new Partzuf in a way that there are three degrees one towards the other, Aleph Keter of Nekudim that has VAK of Bina, the second is level AB of Ima of Nekudim which has the level of Zeir Anpin and these are both considered Rosh, the third is ZAT of Nekudim, HGTNHM which is the Guf of Nekudim. Clear? Nothing else here? Two Roshim, two heads, and a Guf, and a body.

Reading #76 (23:56) “Know that by Malchut’s ascent to Bina, these two degrees..” twice

9. S. (26:36) So what he writes is that the Keter of the Nekudim AVI of the Nekudim considered the vessel of Panim?

R. Keter and AVI are called Kelim and they are then Nekudim, yes. They're in the degree; below them the degree no longer exists.

S. And they are considered the GE until Nikvey Eynaim?

R. Yes, yes. Keter, Hochma and GAR of BINA. Yes.

10. S. (27:23) How can it be that in the Rosh has the same division of the Kelim of giving and of reception, even in NE to such an extent, after all it is above Peh of Rosh but also there there is a division?

R. In every place where you have Sefirot, there you have the work with only two and a half Sefirot.

S. But is there equivalent to form between the vessels, meaning that it is such a weak coarseness that Baal HaSulam writes that there is an equivalent of form between the vessels, also the vessels of reception, they are not that separated?

R. There is still what to differentiate between the vessels of reception and vessels of bestowal.

S. So was it for?

R. It is not for what it is for, but it is how it is in nature, and the difference between the force of reception and bestowal, between the giver and receiver; and then it is expressed in every place, in every Partzuf, in every action. There are no other differences, only in receiving and bestowing.

S. supposedly it’s in equivalence of form with it but there's still a difference. That is what I want to ask about, here there's a vessel of reception that resembles the light and it does receive there's no force of rejection, but there's still a division?

R. Do you understand what he is asking?

S. I don't understand either. I wanted to clarify, and you explained that also in the Rosh there’s this difference?

R. Yes.

11. S. (30:03) I just want to check if I understood correctly, if when the Nekudot descent below Nekudot de SAG it still not Nekudim, it’s Nekudot descended and they mingle with NHY of AK and from these Reshimot later we get Nekudim, right? The coupling is in the Rosh and then the Partzuf of Nekudim comes out. So when did the second restriction happen?

R. The second restriction is not here.

S. So why is it only in Katnut?

R. What Partzuf are you speaking of?

S. Partzuf SAG that after the Nekudot went below the screen reach the Rosh and here happen the Zivug on the Reshimot that also includes the mingling of the Nekudot of SAG with the Reshimot that were below the Tabur, and on that came out a Zivug that brought the Katnut of Nekudim, right?

R. Let's say.

S. So In Katnut of Nekudim he explain that there is a division between Katnut and Gadlut, so there’s a second restriction or not and where did it happen exactly?

R. The second restriction is done below the Tabur when the Nekudot the SAG went below and we're included with NHY of AK and this caused the second restriction.

S. and it caused the second restriction that there is actually a new calculation in the Rosh of SAG?

R. Yes.

S. And then the Katnut comes from that?

R. Yes.

Reading #77 (32:37) “It follows that there is not a single degree that does not have anterior and posterior..”

12. R. (34:18) So we have two degrees here right; the AHP of Keter of the upper one, is in GE of the lower one.

13. S. (34:33) How can AVI bestow to the lower one and for what purpose?

R. First of all in all of these degrees the lower one always receives from the upper one. the upper one always wants to bestow on the lower ones; because it is his form of bestowal and accordingly He is in existence accordingly, accordingly He is in the degree. That is the connection between the upper one and the lower one, as much as the lower one receives from the upper as much as the upper One gives to the lower.

14. S (35:28) What does it mean the level of Bina approximately?

R. The level of Bina is its level, and it is not a complete degree; it is partially from VAK of Bina.

15. S. (35:47) Why is Baal HaSulam emphasizing that it is approximate?

R. It is called Bet de Hitlabshut, it's called approximately the degree of Bina, not a complete degree.

16. S. (36:00) Where is the Rosh de Nekudim, below Tabur de AK or above Rosh de SAG?

R. Rosh of Nekudim is below Tabur de AK, where Rosh, Keter, AVI and ZON expand.

17. S. (36:22) What does it mean Hitkalelut, incorporation of the Reshimot, how does it happen?

R. Inclusion in the Reshimot does not happen on its own but only in the actions of the Partzufim themselves.

18. S. (36:48) Why is what he is explaining about the AHP here, that it is in the GE of the lower one, why is there incorporation between them?

R. That’s how it is in all the Partzufim to start with, how is it with Galgalta? Rosh, Toch, Sof, so here is the same Rosh, Toch, Sof, the order is not changed. But because it lacks the Kelim in Toch and Sof, there’s a shortening of the degree there.

S. I don't understand, what is the reason that they are in one another and not one above the other?

R. Because they do not have the Kelim, they don't have the forces, screens, so it turns out that in the Guf there's only the GE, in Toch there's GE, and in Sof there's GE only.

S. it is clear, but why is the AHP of the higher degree in the GE of the lower one. He writes here, AHP of the degree of the female that there are of AVI of Nekudim fell decent to their Guf, that’s ok, but the Kelim the Panim clothe on the….?

R. On the lower, and clothe on AHP of the upper one, well it’s the same thing; as the lower descent to the upper, or the lower ascent and clothe on the upper.

S. But why is there a matter of clothing between these two Kelim?

R. They are either one below the other or one is clothed on the other. Because it doesn't have the Kelim that he can exist in them separately.

S. So the lower one uses the Kelim of the upper one?

R. It clothed on the Kelim of the upper one, and the upper has no forces to expand on it’s own then he clothed in the lower.

S. So it feels very confusing?

R. I don't understand.

S. as if the order changed here, the upper AHP serves the Kelim of the lower.

R. But he lower clothed on the AHP of the upper one.

S. yes but it's not clear here, it's not the order change…

R. let's say you had ten Sefirot, and the ten Sefirot don't have the same strength as they had before, so seemingly they're going down from their degree to a lower degree, in their Kelim of reception; the vessels of bestowal remain on the same degree. The vessels of reception, NHY of the upper go down now to the degree of the lower one. So the lower one is clothed on the AHP of the upper one. So what are you asking about this?

S. What is the relation between the NHY of the upper and the lower? what is the connection between, because usually we say from the upper one comes the light to the Kelim of the lower one. And, here the Kelim of the upper reach the lower, they are the vessels…?

R. they are descending to the lower, they don't have the screen to stay where they are. That’s why AHP of the upper descent to GE of the lower.

S. for the lower is considered as light or Kli?

R. That depends on what state we're talking about; we'll talk about it, what happens next.

19. S. (41:24) I read this three times, I'm trying to depict it. I don't want to understand, I just want to have a depiction in my head of what's happening and I can't even depict it. What to do?

R. What are you referring to?

S. This whole passage here I'm trying to depict what he’s…

R. 77?

S. Yes. the previous two excerpts I could somehow depict and this one I cannot.

R. Ok, onwards.

Rav Reading: know that by the Malchut’s descent to Bina these two degrees of the Nekudim split adhered to the two halves upon their emergence that’s called Panim and Achoraim. Since the Zivug was made at the NE, there were only in these two and a half Sefirot at the Rosh; Keter, Hochma that with GE and NE, is Keter, Hochma and GAR de Bina. These are called the anterior vessels, the vessels of AHP which are the lower half of Bina, ZA and Nukvah emerged from the ten Sefirot of the Rosh and considered the degree below the Rosh. Hence, the vessels of the Rosh which departed from the Rosh are considered posterior vessels, each degree was split in this manner. Is that clear?

S. Because Malchut descended to Bina so the records on the coupling of NE came out, there is a new ending, a new seal. and the whole reason for the splitting is that the coupling was only on vessels anterior. so everything is double as two now…

R. I don't know, don't confuse us. Don't confuse us. We read this and this is what we want to understand.

20. S. (44:06) Why does this division happen because of the Malchut rising to Bina?

R. Because until half of Bina, until Nikvey Eynaim these are Kelim of bestowal, and below Nikvey Eynaim are the Kelim of reception. That’s why the degree of Bina was divided according to these criteria.

S. And what we learned about the Din, judgment, is also the same division?

R. We'll get to that later.

21. S. (44:57) You said that this week that maybe you will draw it, maybe it’ll help us?

R. I'm trying to get closer to it, but what would I draw here, two lines?

22. S. (45:06) Why is it divided into the GE and AHP?

R. Because GE are the vessels of bestowal and AHP are vessels of reception. Because in the ten Sefirot in general, like in Keter, like in Hochma, we have ten Sefirot of each one. So, KHB is GAR, and the rest of the lower are ZAT; that's why each and every degree is divided according to that.

S. Why is the connection between the degrees through AHP of the upper one?

R. How could it not be? how could there be connection not through the Sefirot that are in the middle?

S. it's the vessels of reception of the upper?

R. so what?

S. so why is it still for the lower one?

R. the light goes specifically through them as well yeah.

S. Why is the reception of the upper one called bestowal to the lower one?

R. when?

S. The connection between them, the connection between the lower and the upper is through the AHP.

R. Yes.

S. So why does the connection of the lower with the upper happen on the vessels of reception?

R. where do you want to say this? the GE of Keter; they are connected to the GE of Hochma, they're connected to the GE of Bina, and all the GE are tied together.

S. Where does the lower one come into this equation?

R. in raising MAN.

S. What does he raise MAN to, to the AHP of the upper one?

R. Yes.

S. The AHP of the upper is that vessels of reception?

R. Yes.

S. so he's raising man to vessels of reception?

R. Yes.

S. so that's what I'm asking about, the need of the lower one to bestow is to the vessels of the upper one?

R. Yes, as soon as he has a deficiency to receive then he raises MAN, he raise MAN to the AHP of the upper one; and the AHP of the upper one activates himself to the same extent, and brings it to the lower one according to his request.

S. So that's my question, why is the connection between the upper to the lower through vessels of reception, why don't they connect in bestowal?

R. What is the lower one asking for? he's asking for help for strength, that light will come and give him strength so the upper one has to give it to him. How will he give it to him? from his vessels of reception.

S. But does the upper one have a need to receive?

R. No, for Himself no, but according to the MAN of the lower one he is now activating his AHP, bringing light from above and giving it to the lower one.

S. So the upper one works through his GE at the end, in order to create the bestowal he works through the GE or he works through AHP he bestows to the lower one.

R. Through his GE and through the AHP of the upper one.

S. So there’s no reception on his behalf?

R. Of course, it's for the purpose of the lower one. Of course there's no reception here, it’s bestowal, and even more than that.

S. Even though he's using vessels of reception it's still called bestowal because it's for the lower one's sake.

R. Yes.

23. S. (49:30) Isn't it prohibited in the second restriction?

R. No, because he's not doing it for himself; they are raising MAN and then he's taking from above what they ask for and bringing it below.

S. And what happens in Nekudot de SAG that came to NHY of Galgalta, that is called for themselves?

R. Yes.

24. S. (50:04) Where is the Keter of Nekudim receiving from? What does it clothe on?

R. Keter of Nekudim is clothed on Malchut of SAG.

S. So the first three are below the Tabur?

R. Let's say.

25. S. (50:40) So if the upper one is receiving in the vessels of reception and bestowing to the lower one, why is there even a difference of vessels of bestowal and reception in the upper one because they're both bestowing?

R. Either he uses it for the Partzuf of himself or he uses it for the well-being of the others.

S. So for himself it's the Rosh and for the others it is receiving below?

R. Yes.

26. S. (51:26) If I understand it correctly, the lower one wants to bestow, but it's in GE, that’s the only vessel he’s using. Also the upper one wants to bestow, so the lower one uses the upper one’s vessels, those are the vessels of reception now. That’s my question, are these the vessels of reception of the lower one? They are new vessels of reception, he didn't have it before.

R. No.

S. And how does he relate to his vessels of reception, are they simply in restriction, he doesn't even look at them now?

R. Of course, he's prohibited.

S. because that's the first restriction?

R. Yes.

S. so by using the new vessels of the upper one, he gets an ability to realize his original desire to bestow?

R. Yes. Slowly, slowly.

27. S. (52:34) What's the desired result from the studying and from the incorporation in the friends' questions?

R. The friends' questions are really important because what they ask I haven't yet asked and these are their questions, that's one, and two we need to see to what extent we can connect by it and become closer to understanding, to feeling, to understand and to feel these borders.

S. Do we need to reach some kind of solution together because it feels like all the scrutinies of the friends I feel them as a deficiency, so how to work with it and what's the solution?

R. Slowly, slowly we learn and it always happens in the study of Pticha when we reach Tzimtzum Bet, the second restriction, we already stop understanding, everyone. A few months go by until we enter.

S. How to work with the deficiency?

R. Forcefully, to read, to write a few times sentence by sentence until the vessel will be built.

S. During the friends’ questions and scrutinize does there have to be some kind of prayer, some kind of special intention?

R. Yes of course but even without an intention there's a general intention here.

28. S. (55:00) What to do if there's only 30 minutes left in the lesson and I still haven't found the deficiency, even the tiniest one to enter this field of the desire of the friend so what should I do?

R. Pray.

S. I ask and ask and ask for the deficiency and there's nothing, it's like there's nothing.

R. Continue, continue.

29. S. (55:42) The MAN of the lower one where does the need to raise MAN come from?

R. The need to raise MAN comes from the structure of the spiritual Partzuf.

S. But is it his need or is it the need of the upper one that activates in him?

R. It always activates the upper one, depends on how you ask, of course the Creator is always first.

S. What I'm trying to ask is whether the need to connect between the lower and the upper is the need of the lower or the upper decides that he needs to connect?

R. The upper one decides that the lower one needs to grow and that's why he awakens him

S. And the response for this awakening is the MAN of the lower one?

R. Correct, even though that's not what we feel but that's what happens, yes.

30. S. (57:00) The fact that we have the posterior and anterior in every degree that's what brings us to inclusion?

R. Yes.

S. How does this relate to us?

R. You scrutinize it.

31. S. (57:20) The head of the Partzuf is the result of the scrutinies of the previous Partzuf?

R. Also.

S. Now if the head of SAG is restricted until the Nikvey Eynaim meaning it enters the Guf, the new Guf?

R. Yeah

S. So now the Guf understands what the Rosh does?

R. Otherwise how does it exist?

S. So the Guf is related to the decision of the Rosh of the new Partzuf?

R. Yes.

32. S. (58:17) It's not really clear why this form of the expansion of the next Partzufim, it's such a big difference after the second restriction. Why did the two Roshim have one Zivug and not like the world of Nekudim?

R. Because there are two kinds of Reshimot. There are two kinds of Reshimot and that is why there are two Roshim.

S. What two types?

R. Where did we read that it caused the two Roshim to come out.

S. In 74.

R. So what are you asking about?

S. I'm asking, before the Tzimtzum Bet, second restriction, the Partzuf was purified and the last Bechina remained until the Bechina of Shoresh, right? and the next Partzuf came on the next smaller degree of Aviut. So why after Tzimtzum Bet something similar doesn't happen to the Partzuf of Nekudim? Why does it come out in two Roshim, two records?

R. Because there are two Reshimot.

S. What two Reshimot are there?

R. There's a record that comes from the previous Partzuf and from its own Partzuf, look what he wrote in 74.

Reading number 74 again (1:00:03:) “Here too it is considered…”

S. So how?

R. What? Read, read.

S. Okay but here already there's contradiction because usually in a regular Partzuf it is purified in its previous degree of Aviut and it turns out that the coupling of the next degree of Aviut of the lower one so why does he writes here that it turns out that there's two types of Zivugim, couplings?

R. Because of the incorporation of the first phase of Aviut, coarseness and phase two of Hitlabshut, clothing called incorporation of the female in male elicited a level of nearly the degree of Bina which is VAK of Bina this level is called Keter of Nekudim..

S. What is it?

R. That is what it is called, Keter of Nekudim.

S. What is this Hitkalelut, this new term?

R. The first and second record start working together in one screen.

S. So what's this Innovation that happened due to the second restriction, we didn't have this before this Hitkalelut of these two phases.

R. In AB were there two heads?

S. We always say that there's only one head now there's two Roshim, heads?

R. Reshiot of Hitlabshut, clothing and Reshimot of Aviut, coarseness, cause two Roshim to come out on Partzufim AB and SAG.

S. How does this happen?

R. Even in Tzimtzum Aleph.

S. How does this happen?

R. So let's start at the beginning of it.

S. In the beginning of it he says that there are two Roshim.

R. Yes, two heads.

S. They say that he writes it in item 43.

R. Okay, it is good that we are traveling like this.

Reading item number 43 and 44 again (1:02:52): “The remainder of the records of clothing…”

S. It’s the first time that I see this.

R. You know where you are? It happens, it happens.

33. S. (1:08:16) So this Rosh of Keter doesn't enter the Partzuf of AB it stays in the head of AB?

R. Yes, it doesn't have forces to be in the Guf.

34. S. (1:08:40) What does it mean that the Reshimot of Hitlabshut is clothed in the Reshimot of Aviut?.

R. There's an influence of the coarseness on the clothing and the clothing on the coarseness.

35. S. (1:09:11) It seems like the Rosh of Aviut in the world of Nekudim is different than the Rosh of Aviut in the world of AK?

R. Yes. from the world of Nekudim onward there's addition, a lot of additions. Because not on every degree you have whole ten Sefirot and they also add on to one another and they influence one another.

S. for example it's called AVI and not called Hochma and Bina, what is this name AVI?

R. AVI is Hochma and Bina on a special degree, that already relate to as a special Partzuf.

S. The Zivug of Haaka’a is also done there, and then it's expanded to ZON or is everything governed by SAG? it's unclear.

R. No. AVI are parts of a Partzuf of Bina, that is how they act like Aba ve Ima, AVI.

S. So there's no Zivug de Haka’a in AVI to form the Partzuf de Katnut here, that he describes?

R. That will be later.

S. So everything is managed by SAG, can we describe it like this?

R. Yes.

36. S. (01:10:49) Is it correct to assume that the system is designed to facilitate corrections or just to enable corrections?

R. The system prepares all of the data that remains after the will to receive meets the light and the will to bestow, in order for them both to influence one another and bring to the complete connection, eternal; that the darkness will shine as light. That we will see, and understand, and know and discover that everything depends not only on the vessels of bestowal, not only on the light, but also on the vessels.

37. S. (01:12:08) What's the difference actually who's included in whom, male in female or female in male?

R. We have to work according to this.

S. What does it matter who's included who, why the different results in the Hitkalelut, first male or female and vice versa, what does it matter?

R. That's the whole difference; who determines the type of connection between lights and vessels and vessels and lights.

S. It's like two different substances are put together and the results should be the same?

R. Yes.

S. So what does it matter that there's incorporation here and then…

R. Because it's not the same result.

S. Why?

R. Who determines, is the first.

S. So what characterizes each one of these clothings?

R. what each one of them wants to perform, very simple.

S. And is it something that starts here only after the second restriction?

R. Yes.

38. S. (01:13:35) Is it correct to say that the incorporation of the female and male which collates the head of the Partzuf, is that actually the inclusion that builds the vessels of bestowal, what allows one to taste the lights without being perceived with the vessels of reception?

R. No. I wouldn't say that. I wouldn't say it like that. Are you talking about incorporation of the female and male?

S. Yes.

R. that the female supposedly calculates and starts her actions?

S. No, I meant when the male is dominating. In the first Zivug that creates the Rosh of the Partzuf. Oh sorry it is the inclusion of the male and female, so is that in order to taste the lights without receiving them?

R. Yes. Without receiving them, without weighing them in the vessels of reception.

S. and then after there is the Rosh, then we can have a Zivug with the usage of the Kelim of reception because there is already some understanding of these lights?

R. Yes.

40. S. (01:14:55) How is it that the inclusion of the female with male comes out the degree of male, that is the Keter?

R. why not?

S. I don't know why it is either?

R. What do you expect there to be?

S. The female in the male is like Aviut in the Hitlabshut, meaning Kelim in the lights let’s say. So it turns out that, I don't know, why is it the degree of male because the female is first, the inclusion is between the female and the male and the degree is the degree of the male?

R. well, these are the known discussions that if you incorporate this way they will be male, if this way it's a female. Yes? We won't be able to explain this today.

41. S. (01:16:26) The inclusion of male and female does the male create vessels in the female so he'll have a place to bestow?

R. Yeah, you can say that.

S. Is the inclusion of the female in male is to create vessels to be able to receive bestowal?

R. Yes.

42. S. (01:17:02) There's for the first time here, a phase, there is something called Panim and Achoraim. Why is it not called Galgalta Eynaim and AHP? What does this new term come to show us, that it’s Posterior and Anterior?

R. Posterior and anterior are vessels of bestowal and vessels reception, and what else?

S. What does it come to show us, that there is Panim, posterior and anterior?

R. What's desired or not, bestowal and reception, it depends what we're speaking about.

43. S. (01:18:02) You just said that ABA and IMA included of two Behinot, Panim and Achoraim, posterior and anterior because anterior is bestowal and posterior is reception. It explains here that the lights clothed on the vessels. What’s the reason that the light clothes on the Kli? If you can answer, what does it mean that the light clothes on the Kli?

R. That the light clothes on the vessel means that the vessel can receive the form of the light and to that extent there's an identification, a resemblance, between the light and the vessel, and the vessel can receive the light or the light is revealed in the vessel.

S. The light and the Kli are two opposites right?

R. Yes.

S. What causes them to clothe one in the other? What pushes them to clothe their two opposite things?

R. That they're both accepted in bestowal.

S. The light I understand but how the vessel?

R. Also the vessel wants to bestow.

S. What's the reason?

R. The reason? It wants to bestow to the Creator that's why that's the way he puts himself.

S. Then the Hitlabshut is called the coupling between them? ABA and IMA, Panim and Achoraim?

R. We can say that.

44. S. (01:19:47) The Galgalta Eynaim of the lower one, he now as two influences, Galgalta of the upper and the AHP of and the upper, they are now in it?

R. Again.

S. The Galgalta Eynaim of the lower one also has connection with the Galgalta of the upper one, right?

R. Yes.

S. This is one type and the other is to have connection of the AHP of the upper one.

R. Let’s say.

S. Who dominates here?

R. I don't know what state you're speaking about exactly.

S. What he describes here is that the AHP of the upper one is together with the Galgalta Eynaim of the lower one, so.

R. So.

S. Who's controlling the Galgalta Eynaim of the lower one?

R. The AHP of the upper one.

S. His connection to Galgalta Eynaim of the upper one already comes out of the picture?

R. Only with the AHP of the upper one.

45. S. (01:20:53) Why Partzufim is considered something unique in comparison to the rest of the Partzufim, isn't it one unit?

R. Yes.

S. Why are Partzufim is considered something unique in comparison to the rest of the Partzufim? Aren’t they a single unit?

R. What's in relations to the other Partzufim? What is he speaking about?

S. Every time a new Partzuf comes it's treated as something unique, it's not treated like one system.

R. Why?

S. It said that they treated it as independent Partzufim and it doesn't behave like each one has a new role or different role.

R. Of course every Partzuf has a different role but it doesn't lower the importance of the upper other Partzufim, the previous or the later ones, each one has its own unique role that you can't just take a Partzuf out of the whole chain of Partzufim, is that clear?

46. S. (01:22:22) I heard that you say that we need to break this crust around our hearts and come closer to friends.

R. To try.

S. To try. We organized in the ten and it was felt that we made an effort in that all of yesterday and now in the lesson and I'm trying to see if I can say something that is more or less, or today am I closer to the friends than I was yesterday, or a week ago. Is there even a way to measure?

R. No way to measure, it's impossible because every time it will be new in your eyes because your vessels renew themselves and that's why you can't measure with them. According to what? A measurement is between one thing and the next so if you measure something you need some kind of gauge that is constant, let's say a meter, and then with it you can measure all kinds of distances but if you don't have that as a constant, so how can you measure?

S. That's what I'm asking.

R. There's no way to measure yet until we don't determine with our vessels in the ten, in the connection between us, that meter.

S. What is that meter?

R. That's a constant measure that doesn't change from nowhere under any condition and then with it we can measure in every state, at every place, what state we are in, whether closer or further away.

S. From your point of view, when you look at us can you say that the Bnei Baruch group is more connected than it was a year ago, a few months ago?

R. Of course that each one can say that but what does it matter, to give you exact numbers? How?

S. The question is again from day to day what should we check?

R. Again and again and again to come closer. No more. And the fact that we're in this uncertainty this is the best thing for us.

https://kabbalahmedia.info/en/lessons/cu/pp1oGXf9

Kabala Medya

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