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

Daily Lesson (Morning), September 25, 2024. 

Part 2: Study of the Ten Sefirot. Vol. 2. Part 6, item 1

Reader: We’re studying from the Study of the Ten Sefirot, Part Six. 

Reading: (00:23) The Ten Sefirot of the World of Nekudim, Number One

AK contains AB SAG MA BON in itself. Each of these four incorporates all four and lights emerge from it, which are its branches. The AB is in its Mochin, opposite AA and Abba of Atzilut. Above its Galgalta, it contains a model of the phase of Atik of Atzilut, and its SAG is from the Ozen down to its Tabur, opposite Bina of Atzilut, and its MA and BON are from its Tabur down, opposite ZON of Atzilut.

M. Laitman: Read it again, each to himself. I don't think that there's anything new here. AK contains AB, SAG, MA, BON in itself. Each of them is also divided into AB, SAG, MA, BON. And therefore, if so, we have all the Partzufim and all that's in them. Lights and vessels. 

Reading: (02:22) Number Two

As it is in its internality, so it is in the lights that emerge from it, which are its branches. The Se’arot (hair) of its Rosh (head) are opposite the branches of AB, and the Se’arot of the Dikna (beard) are from the AHP, opposite the branches of SAG. AVI are included in them, and between the two of them, they took Bina of MA after the correction, which is the name SAG, which contains both of them, and they are incorporated in the Mazla of Dikna of AA. Study it thoroughly for so it is here, but then SAG still expanded to the Raglayim of AK.

Reading: (04:07) Number Three

In the beginning, AK was thus: Its first three are AB, Keter, SAG—Hochma and Bina. From its half and below, which are the Nekudot in it, this SAG was clothed from the Tabur of AK and below within MA and BON of AK, and all this is the internality of AK: self, lights, and vessels.

Reading: (04:47) Number Four 

Afterward, it elicited the exterior phases to clothe it. First it elicited lights from the general, inner AB, which is the Se’arot of the Keter, surrounding its Rosh from the outside up to the Metzach and up to the Oznayim. Afterward, it elicited the Se’arot of the Zakan (beard) that are extended from the general SAG called Nekudim, from which the general three Mochin in it were made.

M. Laitman: Onward.

Reading: (05:40) Number Five

First, the tastes of SAG were extended, which is AHP through its Tabur. Afterwards, it did not bring out the rest of the phases, since they are clothed inside MA and BON as the lights of the general AB, of which only the Se’arot that are extended from the AB of the general AB became revealed. The rest of them are concealed inside the general SAG.

Reading: (06:30) Item Six

Then it wanted to bring the externality of the inner MA and BON in it outwards, and then all the phases of the inner SAG, concealed in the inner MA and BON, ascended, and the inner MA and BON ascended along with them. Then, these MA and BON are their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON.

They are in the role of AVI to YESHSUT, since as upper AVI make a coupling for ZON, and YESHSUT are incorporated with them, so it is here, the tastes of SAG make a coupling with all of AB.

Moreover, the dots, tags, and letters of SAG connect with them and become subordinate to them. Consequently, they do not bear a name, like the above-mentioned YESHSUT. Then they engender the phase of BON of externality and their garment outwardly. Thus, the female was now born first.

M. Laitman: Nice.

Reader: (08;16) What's nice, Rav? 

M. Laitman: Look how he's explaining this to you, one-to-one; he's not leaving anything out. 

Student: Where do you want me to read it? 

M. Laitman: I see it in, to continue item two. Even one.

Student: What is it speaking about in general, Part six? Because the headline was Ten Sefirot of the world of Nikudim. 

M. Laitman: Yes?

Reader: So, what does he focus on in this part?

M. Laitman: So. as usual, he goes according to the order, he goes in order. If we were to take all the books that were written about the expansion of the lights, we would have one big confusion. Specifically, Baal HaSulam did good, as he organized it somewhat, that's it. So, what is he saying, “And MA and BON, from Tabur down, of the Nekudot of SAG, meaning ZON of Atzilut. That is the Ten Sefirot of Nekudim, which are considered MA and BON of this SAG, and they are in comparison with the ZON of Atzilut. Which clothe the Partzuf AA. And also, from Tabur below. And the thing is that these matters will be clarified in the near future”. So, that's what he wants all together to add for us. Item two. 

Student: Where are you, an inner light or the ARI's words? 

M. Laitman: Item Two, I'm reading that, now we need to start reading. 

Student: So, I'm asking you the words of the ARI?

Reading: (11:06) Item Two

The words of the ARI, number two, 

As it is in its internality, so it is in the lights that emerge from it, which are its branches. The Se’arot (hair) of its Rosh (head) are opposite the branches of AB, and the Se’arot of the Dikna (beard) are from the AHP, opposite the branches of SAG. AVI are included in them, and between the two of them, they took Bina of MA after the correction, which is the name SAG, which contains both of them, and they are incorporated in the Mazla of Dikna of AA. Study it thoroughly for so it is here, but then SAG still expanded to the Raglayim of AK.

Question (Petah Tikva Center): () Should I read the inner light? Now I read number two, the words of the ARI. 

M. Laitman: Inner light of this part? Yes.

Reader: (13:07) So again, we're starting from the top. Part six, Ten Sefirot of the world of Nekudim. Number one, the words of the ARI.

AK contains AB SAG MA BON in itself. Each of these four incorporates all four and lights emerge from it, which are its branches. The AB is in its Mochin, opposite AA and Abba of Atzilut. Above its Galgalta, it contains a model of the phase of Atik of Atzilut, and its SAG is from the Ozen down to its Tabur, opposite Bina of Atzilut, and its MA and BON are from its Tabur down, opposite ZON of Atzilut.

Reader: (14:06) Now, Inner Light, Number One. 

M. Laitman: Do you understand where we are? Because I'm looking at some people's eyes, and they're kind of like as if they… 

Reader: Went to the world of Nekudim!

M. Laitman: Yes. Okay, so come on.

Reading: (14:38) Inner Light

AK contains. This study that I’ve begun with is the most profound of all the ARI’s lessons regarding the world of Nekudim and should have been presented at the end of the part. Indeed, in this study the ARI gave us the key by which he explains all the future issues before us in the ten Sefirot of Nekudim. Hence, the reader must know and remember it well before examining the concepts themselves.

First, we must know which of the Partzufim of AK the ARI refers to, as we know that there are five Partzufim in AK. However, the ARI has already notified us that in the first two Partzufim of AK, namely Partzuf Keter of AK and Partzuf AB of AK, we have no permission to speak.

The study begins only in Partzuf SAG, which is from the phase of Ozen down, meaning its level is up to Bina, as Bina of the Rosh is called Ozen. That teaches us that the ARI speaks of Partzuf SAG of AK, and the all matters and details elucidated before us revolve only around that Partzuf.

He says that it contains AB SAG MA BON in itself, which are the four levels that emerge over the above four phases. These are phase three, which draws the level of Hochma, called HaVaYaH of AB, phase two, which draws the level of Bina, called HaVaYaH of SAG, phase one, which draws the level of ZA, called HaVaYaH of MA, and the level of Malchut, called BON. Each of them contains all four, as he explains henceforth.

M. Laitman: Is it clear thus far? Who doesn't understand, there's no shame here, because maybe it's hard for us to understand his language. 

Question (Petah Tikva Center): (18:19) You asked who doesn't understand, so I lift my hand. I feel like I'm in the entrance to Rabbi Shimon's cave and I'm like the cat that looks up and sees a conversation. 

M. Laitman: If you were a cat in the society of Rabbi Shimon?

Student: But I'm outside the cave and I feel that there's a conversation about the most exalted things in the world. And I don't know how to, it's like a completely different world. How do I even belong? 

M. Laitman: You belong to them because the Creator wanted it that way, without questions or answers; without your philosophies as well.

Question (Petah Tikva Center): (19:23) When Reader read, and he didn't know where to continue, he asked you, and you said, okay, because that's how you usually do. Whatever we ask you, you're used to doing it that way, and only for the intention, and I don't want to move anything, I just want to clarify. At the end of the Introduction of the Study of Ten Sefirot, there's the order of the study, and he writes this way.

M. Laitman: I know, don't keep going. 

Student: He says, even if we don't understand.

M. Laitman: We didn't learn that with a Rabash and also alone in any way. We just simply keep going like it's written here. 

Question (Petah Tikva Center): (20:09) Why is it called BON in the world of Nekudim, and in the world of Atzilut, it's called ZON? 

M. Laitman: Does somebody have an answer? No, neither do I, not important.

Question (Petah Tikva Center): (20:39) I want to ask about the world self that he mentions several times: He says lights, vessels, and self, as if there's three things. Can Rav explain what that is? 

M. Laitman: The self, lights, and vessels it's the upper part of the light that needs to shine to our vessels. That's called the self, Atzmut. It's still part of the light that we can't grasp, we don't discover it yet; it blinds us.

Question (Petah Tikva Center): (21:26) He emphasizes in these words that we read the importance of this part. He says there's like a key here, etc. And if I understand correctly, this part it's also written to me that he's talking about the Partzuf SAG, yes? 

M. Laitman: Right. 

Student: And about a specific part of the Partzuf which is below the Tabur. That's what he's calling, Ozen. 

M. Laitman: Yes. 

Student: He started by saying that in the first two Partzufim, we have no permission to talk about. Why? 

M. Laitman: Why? Because there still aren't vessels, there. 

Student: Who doesn't have vessels? 

M. Laitman: Those Partzufim.

Student: What does it mean that a Partzuf doesn't have vessels? 

M. Laitman: I don't know – that's how it's called. 

Student: Okay, maybe I'll ask it differently. He says we begin only in the Partzuf SAG which is as far as the Ozen and below. 

M. Laitman: Yes. 

Student: So, what is that engagement? 

M. Laitman: That on that Partzuf we can research it, talk about it, and we have grasping points in it; but above it, no. 

Student: I'm trying to understand what is this gripping points? I understand there's a line, there's a Tabur, there's parts above it, below it. 

M. Laitman: So, continue that way and whatever you get we'll see, later on. 

Student: I'm trying to understand what does it mean to engage in this? What's the difference between the parts? 

M. Laitman: I can't do anything other than you, either. 

Student: Until this attainment, I was impressed by all in reading it and you said nice, as if someone's being impressed by the nice music. 

M. Laitman: Yes. 

Student: I didn't even hear the music, not just the beauty. 

M. Laitman: What can we do, you're an engineer. 

Student: Okay, so as long as I'm at least an engineer, then what does it mean to engage in it? 

M. Laitman: That you want to understand this book and what's written in it? 

Student: What's the correct engagement in it, when we're sitting now and reading it?

M. Laitman: If you keep pressing on me, it won't help you. You see, because I don't know, as if I know how to do what you're saying.

Student: I'm simply asking because we kind of dove right into the middle of it. 

M. Laitman: We didn't jump into the middle, this is a beginning.

Student: Can you explain why this is the beginning? It says Part Two, Part Six. What is the beginning, here, actually?

M. Laitman: The beginning of this business, we're learning about internality and externality of the parts. 

Student: That's the beginning in what manner because that's where you can come to a level of feeling. 

M. Laitman: No, not a feeling, yet. 

Student: So, why is it the beginning, actually? 

M. Laitman: Because there we have some kind of grasp that we can connect between the lights, vessels, Partzufim, Nekudot. Between all the expansion between lights and vessels that brings us the wisdom of Kabbalah, it brings us the beginning of this topic. 

Student: When you say to connect but we don't feel it yet. So, it's just with our intellect for the time being? 

M. Laitman: Yes. 

Student: That's what I'm trying to understand because also in the previous ones we could just describe in our mind only. So, what's the difference between what's depicted in in our intellect above Tabur and what we're describing, right now? 

M. Laitman: It's not simple, eventually we might get there but I can say only one thing: There you can, there you can turn all those Partzufim and Sefirot and Olamot around. And you'll get nothing from it, but here, you have to be very cautious with what you're working with because your vessels are already connected to the lights. 

Student: When you say be very cautious, let's say, before we read about the bat and the rooster. Is it that kind of a thing? 

M. Laitman: Let's say. 

Student: We were worried about the words in the ARI where it says understand well or what does it mean to understand well for someone who doesn't understand? 

M. Laitman: So, you understand better than you did before. Look what he writes, you need to agree with the style he writes in, that's it. 

Reader: (27:05) “Lights emerge from it, which are its branches …”

They are called Se’arot Reisha (the hair of the head) and Se’arot Dikna (the hair of the beard), which are emanated from this Rosh of SAG of AK. Indeed, know that everything said here is but roots to the elements that exist in the world of Atzilut. Although they are not actually here, they are nonetheless rooted here.

Reader: I think there's a typo in the Hebrew. 

Reading: (28:20) The AB is in its Mochin. Here we must remember everything that’s been explained regarding the emanation of the first three Partzufim of AK, very briefly explained in the ARI’s words in Part Five. He calls the first Partzuf of AK “the first expansion,” Partzuf AB of AK “the second expansion,” and Partzuf SAG of AK “The second phase of the second expansion.” We must generally remember all the words brought by the ARI there, and everything explained there in Inner Light, for I will not repeat anything here, only use the names.

You already know that every lower one clothes its upper one only from the Peh down, meaning from the place where it was rooted and where it emerged, which is Malchut of the Rosh of its upper one, from which the lower one emerges and is emanated. Hence, the Keter of the Rosh of SAG, which is called Ozen because the light of Bina, called Ozen, clothes the vessel of Keter, clothes its upper Partzuf, called AB, from the Peh down.

Know that this Guf of AB, clothed in the Rosh of SAG, becomes a Neshama and Mochin to the Rosh of SAG. It is written, “The AB is in its Mochin, opposite AA and Abba of Atzilut,” since the Guf of AB, clothed in the Rosh of SAG, are as Mochin to the Rosh of SAG.

Reader: (31:05) Where it says in the last paragraph that we read, it says, “Know that every lower one clothes its upper one only from the Peh, down, meaning from the place where it was rooted and where it emerged. 

M. Laitman: Yes.

Reader What does this principle say? 

M. Laitman: That that's how the Partzufim expand; that whatever comes out after the upper one, expands upon the upper one, from its Peh and downward. 

Reader: What can you learn about that, from that, about the connection with the lower one, with the upper one? 

M. Laitman: That in the Peh of the upper one, there's always a connection between upper and lower.

Student: And what is the Peh of the upper one? 

M. Laitman: That's the screen in the upper one. 

Student: The lower one can connect to it?

M. Laitman: That's where it's born from.

Student: What does it mean that it was born from there? Meaning that from there, he has a possibility to?

M. Laitman: That we still have to scrutinize what's there, but it was born from there. All the, all its records, all come from its upper one. 

Question (Petah Tikva Center): (33:00) I want to ask, also lights emerge outwards, which are its branches, which are called the Searot Rosh and Searot Dikna. This is, is this specific to the Partzuf SAG? 

M. Laitman: No, every Partzuf has Searot Rosh, Searot Dikna of its own, there are many types of them.

Question (Petah Tikva Center): (33:31) When we talk about Searot, who's the one that's in this stormy state, the upper one or the lower one, usually? 

M. Laitman: The lower one, probably, because he wants to attain more vessels in order to clothe on the upper one but he can't, he's limited. 

Student: So, whenever we talk about Searot, we're talking about the lower one? 

M. Laitman: Well, let's say, in most cases.

Question (Petah Tikva Center): (34:16) He writes that the Guf of the upper one becomes the Neshama and Mochin of the lower one.

M. Laitman: Yes?

Student: They're usually different, the upper one and the lower one. They're usually opposite, so how does this work out? Because if the upper one is opposite the lower one, how does it become a Neshama and Mochin to the lower one? 

M. Laitman: Here, it means that it's an inner Partzuf; that from it, the lower Partzuf is rooted. 

Student: But the Guf of the upper one is desire, it's not even intentional, it's actual desire, it's the implementation of the desire. 

M. Laitman: Yes? 

Student: And let's say in Zeir Anpin, which is the upper to Malchut, so in Zeir Anpin, which has a desire to bestow, and Malchut, which has no desire for bestowing. How can Zeir Anpin be a Neshama and Mochin to it, if they're not the same thing in any way? 

M. Laitman: I don't know, maybe it's hard for me to explain it, now, but that's how it turns out, that's how it turns out. 

Question (Petah Tikva Center): (35:46) Can I ask a general question about reading TES? 

M. Laitman: Ask.

Student: Is there a difference how the reforming light appears when we read and we don't understand? Or when we read and do understand? And when we read and try to understand what's written? 

M. Laitman: We need to try and find sources, where Baal HaSulam writes, also Rabash used to explain it in the beginning of his part, maybe also Part Six, how we need to read Part Six, yes? 

Student: My question is how does the reforming light appear? When we read and understand or don't understand, is there a difference? 

M. Laitman: There's a difference, but it's still not necessary right now that we stand on this point because we won't be able to advance.

Question (Petah Tikva Center): (37:02) According to this principle, where each lower one calls to the upper one only from its Peh. That means that the lower one will never attain what the upper one has in its Rosh. 

M. Laitman: No. 

Student: He also said that the upper one is connected to its upper one as well, that the Rosh of SAG is connected to AB.

M. Laitman: Yes. 

Student: Why does he call that form of connection, clothing? 

M. Laitman: You can see in the drawings of the parts of him that clothe on one another. 

Student: The fact that the lower one emerges from the upper one, you can somewhat understand. But clothing, meaning the clothing of the lower one as well has like a role for the towards the upper one.

M. Laitman: Of course it does. 

Student: Meaning what makes it the upper one is that it has a lower one that it can clothe in, otherwise it would become an upper one?

M. Laitman: Well, there's different definitions. 

Question (Petah Tikva Center): (38:26) Partzuf SAG is the quality of Bina, yes? 

M. Laitman: Yes.

Student: And he wants to resemble the Keter, to be a bestower like the Keter, is that correct? 

M. Laitman: It's hard to say; first of all, he wants to be Bina.

Student: The nature of Bina is to bestow, so all that we learn is actually how the implementation of bestowal is in practice? Meaning, how we create a vessel outside so that it will be able to bestow to it?

M. Laitman: Give me an example?

Student: The example is a mother and her child. 

M. Laitman: No, that's not from the wisdom of Kabbalah. 

Student: So, what example can I give? 

M. Laitman: I don't know.

Student: I'm asking how?

M. Laitman: I do not know what you want to ask, exactly. 

Student: What are we learning?

M. Laitman: We're learning how the lights expand through the Partzufim Galgalta, AB, SAG. 

Student: And? 

M. Laitman: What? 

Student: How is that connected to us? 

M. Laitman: Whether it's connected or not, maybe we'll know on the next page.

Student: Is it correct to want to closer to those things or? 

M. Laitman: Also, could be, yes. 

Student: So again, I'm asking, the parts of SAG, the Partzuf Bina, how to bring it closer, how to come closer to what we're reading? 

M. Laitman: I don't know how to say it. The fact that I tell you that myself I don't know, that'll be true, I'm not lying. The fact that the more we ask, we'll scrutinize more, that's also true. And what you're asking now, I don't know how to answer. 

Student: Can I try, nevertheless? 

M. Laitman: Try, you try and answer. 

Student: To answer I can't but I understand that it's connected to annulment. And I see this inability to nullify. This deficiency for annulment, will it help us come closer to what we're learning?

M. Laitman: I also don't know, I don't know; you see, I don't know how to express myself. You can ask many more times in TES and you'll hear me saying the same thing, and I'm not exaggerating, I do not know. 

Question (Petah Tikva Center): (41:48) I don't have to answer but can we say in general? 

M. Laitman: Answer, answer. 

Student: Can we say in general that we're learning how Bina is incorporated in Malchut in order to correct her? That's the part. 

M. Laitman: Okay, well.

Student: Can you say it that way?

M. Laitman: Let's say so. 

Question (Petah Tikva Center): (42:22) I simply want to quote: “And from it also the lights emerge outwards, which are its branches, which are called the Se’arot Rosh and Searot Dikna, which are emanated from the Rosh of SAG, which is written before us. And I understand that all that's written here are only talking about the roots to the elements that exist in the world of Atzilut”. As much as I understand, we're talking here about the Partzuf of SAG of AK, which is actually the root and includes everything because from it, later, everything develops. And he says that, well, the question is these Searot that he's talking about, which come, which are, go outward. How are they in relation to the world of Atzilut? What are these, like Partzufim of the world of Atzilut, these are lights that are filling them?

M. Laitman: The lights that expand for the Partzufim, where the Zivugim take place. And the lights that expand in those Partzufim, that's how they come out and clothe upon those Partzufim. 

Student: And this belongs to what, to what world? 

M. Laitman: We'll see later. 

Student: Now, Nekudim, the part, the sixth part is called the Ten Sefirot of the world of Nekudim. We start with SAG and right away he gives some adaptation towards Atzilut.

M. Laitman: So?

Student: Nekudim is in the middle, what is the world of Nekudim in all this? 

M. Laitman: Olam Nekudim, well, exists in the middle, we can say. Between the world of Atzilut to the world's, the lower ones. Or what came before, even, Atzilut. 

Question (Petah Tikva Center) (44:44) Update from Event Team.

Reader: (47:47) Announcements. We will conclude with a song.

Song: (47:55)