The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) August 20, 2024.
Part 2: Baal HaSulam. Preface to the Sulam [Ladder] Commentary. #24
Reader: We will be reading from the Writings of Baal HaSulam, the Preface to the Sulam Commentary, starting with item 24. You can find all of our texts on kabbalahmedia.info, the Writings of Baal HaSulam, the Preface to the Sulam Commentary, item 24. The Correction of Lines, 24.
Reading: (00:33) The Correction of Lines
24) In the first three Partzufim of AK, called Galgalta, AB, SAG of AK, the Sefirot were in a single line, one below the other. But in the world of Nekudim, clothing from Tabur of AK downward, there was a correction of lines in their GAR, but not in the seven lower Sefirot. In the world of Atzilut, there was a correction of lines in the seven lower Sefirot, as well.
M. Laitman: Well, we will see how that works.
Reader: Heading: Two Discernments in the Correction of Lines, item 25.
Reading: (01:37) Two Discernments in the Correction of Lines
25) The reason for it is that the correction of lines performed in the ten Sefirot extends from Malchut’s ascent to Bina, which became Nukva [female] to Hochma. As a result, two sides were made in the ten Sefirot, since the Malchut that was mingled into each Sefira became the left side of the Sefira, and the actual Sefira is considered the right line in the Sefira. Also, the left line blemished the right line.
In that state, the upper light made a coupling on the screen of judgments in this Malchut, and the level of Hassadim that emerged in the coupling by striking of the upper light on the screen of that Malchut became the middle line, uniting and equalizing the two lines with one another. Were it not for the judgments in Malchut, there would be no coupling by striking, nor would there be the many Hassadim. Hence, Malchut, which is “left,” became as important as the actual Sefira, which is “right.”
It is known that the beginning of the correction of Malchut’s ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG of AK. Hence, the correction of the three lines begins in the world of Nekudim, too, for one is dependent on the other. But in the first three Partzufim, Galgalta, AB, SAG that preceded the world of Nekudim, where there was no such issue as Malchut’s ascent to Bina, hence, there weren’t three lines in them, but only one line.
Question (Petah Tikva Center): (04:22) So, this matter of the correction of the three lines isn't something which happened just once in the system when Malchut rose to Bina?
M. Laitman: It's not a one-time thing.
Student: So, each time after it appears in the system, the correction is performed the same way, rising in the coupling?
M. Laitman: In the same qualities of the Ten Sefirot, to begin with there is also the ability to connect Malchut and Bina. And in that, Bina received from Malchut the power and it becomes the Nukva, the female to Hochma.
Student: And what you just said, is it what he calls equalizing the two lines?
M. Laitman: Let's say so.
Question (Petah Tikva Center): (05:24) What's the difference between the original Sefira and the middle line? What is the great profit that Malchut gets from this?
M. Laitman: That she can receive the light. She adds her desire to each and every Sefira that she's connected to. And in this way, she gives it the possibility to receive the light.
Student: But the Sefirot were laid out before her, before her ascent to Bina.
M. Laitman: Yes.
Student: And there's a new concept here, the middle line. So, what's the difference between that and each Sefira that she attains? What is the addition?
M. Laitman: Well, we will see that.
Student: We will see? Okay, thank you.
M. Laitman: But this is a new method in the reception of the upper light from the will to receive.
Question (Petah Tikva Center): (06:34) What is the benefit of the correction in three lines?
M. Laitman: The ability to receive the upper light and to adhere to the Creator.
Question (Petah Tikva Center): (06:52) Which kind of Malchut rises to Bina? Malchut is a vessel for the reception of the light of Hochma. But in the world of Nekudim, there's only the light of Hassadim. So it's Malchut but not in a complete state.
M. Laitman: Malchut that rises to Bina, well, it rises to Bina in order to add to Bina her will to receive and be rewarded with the reception of the upper light in order to bestow.
Student: Yes, but she rises lacking, with just a lack. There's only the light of Hassadim as a filling in her. That's not the correct filling for Malchut. It creates a state where there's a kind of connection between Malchut and Bina, but there's no light of Hochma there. So is it something that needs to develop, come later?
M. Laitman: Possibly, possibly. We will see that.
Student: Is it hinting at our work, on our path, where the lack is our fuel for work? That what allows our exertion is the lack and not the fulfillment?
M. Laitman: The lack always awakens the vessels.
Question (Petah Tikva Center): (08:29) I heard Rav say that there's a new method here in the reception of the upper light.
M. Laitman: Three lines.
Student: What is the old method?
M. Laitman: That the right line and the left line can communicate between them and through this connection build such a deficiency so that it equalizes itself with the light. And in this way, it becomes a vessel of reception for the light.
Student: What are the left line and right line?
M. Laitman: We will see. Well, the right line seemingly is light, and the left line is the lack, the vessel. And the combination between them gives forces from one to the other. And in this way, the middle line becomes capable of equalizing itself with the upper light.
Question (Petah Tikva Center): (09:47) Malchut, before being corrected, what does she want?
M. Laitman: Malchut is a will to receive.
Student: He says that she is full of judgments. What are these judgments?
M. Laitman: The will to receive.
Student: So, what doesn't it have that it still wants?
M. Laitman: It wants to fill itself.
Student: With what?
M. Laitman: With upper light.
Student: So, it wants to bestow but cannot, or does it want to receive?
M. Laitman: It wants to receive.
Student: And then, the ascent of that Malchut to Bina fills her with many Hassadim. How is there even a match between those Hassadim and Malchut that wants to receive? How?
M. Laitman: Malchut wants to receive the light of Hochma. And the correction in that is that it is filled with the light of Hassadim, and by that a middle line is formed between Hochma and Hassadim. And this light is mixed, it's mingled, and so it can be received in a certain state with specific qualities.
Student: How does it happen that she undergoes a correction? To begin with, she wanted the light of Hochma, we said.
M. Laitman: She wanted the light of Hochma, but it is forbidden for her to receive the light of Hochma because her desire is no longer suitable for it. So here, there is an action that is performed so that Malchut connects with Bina. And then in the combination of Malchut and Bina, there are Sefirot in which it is possible to receive in order to bestow.
Student: And what is the condition for this completely contrasting kind of connection between left and right to happen?
M. Laitman: That the right cannot exist without the left, and the left cannot exist without the right.
Student: So it depends on Malchut, it depends on Bina?
M. Laitman: It depends on the connection between them. And therefore, the right and the left must become incorporated in each other here so it will be possible at least to receive a part of the upper light.
Student: And the root for this operation, where does it all stem from?
M. Laitman: Out of the fact that the right and the left are opposite to each other. However, it is possible that there would be a connection between them. And if this connection will be carried out, then in this mixed vessel, it is possible to receive the light. Let's read and we will see.
Question (Petah Tikva Center): (13:33) What holds these two parts together?
M. Laitman: That neither of them is complete without the other, and together they reach a kind of wholeness.
Student: How can it be said about the side of the right, which is the light, that it's not whole?
M. Laitman: It has no lack. It cannot perform the act of correction.
Student: So the light is drawn to connect to the left?
M. Laitman: Yes.
Student: So, that's what holds them together, that each one has a need for the other? Despite them being opposites to each other?
M. Laitman: Yes.
Question (Petah Tikva Center): (14:24) Prior to the correction of the three lines, the vessel received the light according to the power of its screen and reflected light. So, what's new in the three lines?
M. Laitman: That a mixture is made, a mingling between the qualities of reception and the qualities of bestowal such that it is possible to draw the upper light and receive it in order to bestow.
Student: They received it in order to bestow before that, since the first restriction.
M. Laitman: Yes, but now there are no forces for it as it was with Galgalta, AB, SAG. And so what is possible to do now is to mix the qualities of Malchut with the qualities of Bina. And then their mixture will be suitable for the reception of the light in order to bestow to some extent.
Student: So, the correction of the three lines came about because of the lack of power?
M. Laitman: Yes, of course.
Student: So what does it strengthen?
M. Laitman: It strengthens each and every Sefira from the bottom seven Sefirot, and it gives them the possibility to also receive the light in order to bestow.
Student: Thanks to what?
M. Laitman: Thanks to the fact that the vessels of bestowal mix with the vessels of reception, and then out of their mingling it is possible to gain something. Otherwise, between the upper light and Malchut, there will never be any nearing. What happened with Keter, Hochma, and Bina? There, the connection with the upper light that was made, it was above the qualities of the created being, it was in the first three. Whereas here, the qualities of the created beings become more and more conspicuous. And so they already have to receive in order to bestow in a different way. There is no possibility to do it in order to bestow.
Question (Petah Tikva Center): (17:40) The ascent of Malchut to Bina, is it from below upwards or from above downwards?
M. Laitman: From above downwards.
Student: So there is no created being yet, a decision?
M. Laitman: No.
Student: So, can I ask, where does that decision come from?
M. Laitman: From above, the Creator.
Question (Croatia): (18:11) Do we discover each Sefira opposite its Malchut?
M. Laitman: You can say that too, sometimes.
Question (Women Heb 1): (18:25) How does Bina connect to the broken, corrupted Malchut?
M. Laitman: Malchut what?
Student: How does Bina connect to the corrupted, broken Malchut?
M. Laitman: The corrupted Malchut. Well, first of all, we will learn that soon, and also, it's not exactly what you hear from the question.
Student: They continue and ask, after Bina and Malchut connect, can only then the light enter?
M. Laitman: After Bina and Malchut connect, the light can also enter Malchut, yes.
Student: And last question, what is coupling by striking in our work?
M. Laitman: That we don't want to receive in order to receive, but rather we reject the light in such a way, with this condition that we feel, and out of that, we reach the work in reception in order to bestow. That's it.
Question (KabU 2): (19:55) What should a person do if he feels that the Creator is rejecting him?
M. Laitman: Continue, and pray.
Question (Petah Tikva Center): (20:18) Rav, can GAR not enter the lower seven?
M. Laitman: Who?
Student: GAR, the first three.
M. Laitman: Of course not.
Student: They can't enter the…
M. Laitman: How?
Student: There's no connection between them, two different parts of the vessel?
M. Laitman: The light of GAR can go into the vessel of ZAT.
Student: And the vessel of ZAT, the lower seven, does it need the light of GAR?
M. Laitman: No, it needs the light that suits it.
Student: So there are two separate parts here in the complete Ten Sefirot, and two different kinds of work, which are absolute opposites. So when GAR receives a connection, which he calls one line, is it the right line? When he says one line, does he mean the right line? The GAR are filled up. There seems to be a skip here from one line to three lines.
M. Laitman: Well, it's too early to talk about it, but yes.
Student: The question is, the Malchut he speaks of here, it sounds like it's a new Malchut that wasn't revealed up to that point. Is that the worlds of BYA which are created?
M. Laitman: Let us read a bit.
Reader: 26.
Reading: (22:06) 26) All this is possible only in GAR of the world of Nekudim, considered GAR of Bina, whose Hassadim are GAR, since they are light of Hassadim by their very essence, since they never receive light of Hochma (as written in the “Introduction of The Book of Zohar,” p 6 [in Hebrew]). For this reason, the level of Hassadim that emerged on the screen of Malchut is sufficient to unite the two lines, right and left, with one another, and return the GAR to the Sefirot.
This is not so in the seven lower Sefirot in the world of Nekudim, which are considered ZA, whose essence is illumination of Hochma in Hassadim (as written in The Study of the Ten Sefirot, Part 1, Chapter 1, Item 50), since they need Hochma. Since Malchut is involved in all the Sefirot, they cannot receive Hochma; they are deficient and flawed as long as Hochma does not shine in them.
Thus, the level of Hassadim that emerged on the screen of Malchut does not help them at all to equalize the two lines, right and left, with one another. This is because the judgments in the left, which are the judgments of Malchut that rose to Bina, blemish the right line and remove the light of GAR from it. Thus, the correction of lines of GAR does not help at all in correcting the two lines, right and left in VAK, since the VAK in all the Sefirot is from the incorporation of ZA there. And as long as it does not have illumination of Hochma, it is deficient and flawed.
M. Laitman: Well, this is for the time being. It's what he says. It's not how it all comes into fruition. Regarding the text, are there any questions? Not about what comes from that, don't skip ahead. What's written about which you're asking?
Question (Petah Tikva Center): (25:19) I'm asking about, there's a difference here between judgments. What does he call it? There are judgments, there's a difference between judgments. There's a difference between judgments, how are they calling it? I can't find it, sorry.
M. Laitman: Okay, we'll continue.
Question (Petah Tikva Center): (26:25) He also explained it in the previous letter and I didn't get it. About the degree of Hassadim that came out after the coupling by striking on the screen of Malchut. What is the degree of Hassadim?
M. Laitman: VAK.
Student: What do you mean, VAK?
M. Laitman: There's no light of Hochma there. There's only Hassadim.
Student: There are two parts in the Sefira, then there's a coupling by striking there, that the Sefira fills with the light of VAK?
M. Laitman: The Sefira, a part of the Partzuf, cannot receive more than the light of VAK.
Student: So why in the world of Nekudim, below the Parsa, it can't work? He explains it later on, but I don't understand why. Because there he says that he's lacking Hochma. So why above the Hochma there can be a degree of Hassadim without Hochma, and below it can’t be, that it needs the light of Hochma?
M. Laitman: There are vessels, vessels of reception, and above the Parsa there aren't, only vessels of bestowal.
Student: The work in three lines, it's like a new technique to work with the light?
M. Laitman: Yes.
Student: So why are the vessels above the Parsa able to implement this technique, and the vessels below can't implement this technique?
M. Laitman: They don't have the forces, the strength. They don't have the strength. We'll learn it right away. You're jumping.
Reader: Headline, The Correction of Lines in ZAT and Yesod, 27.
Reading: (28:45) The Correction of Lines in ZAT and in YESHSUT - Twice
27) Hence, the first correction the lower seven Sefirot need is to remove the judgments in Malchut that have been mingled in the Sefirot, that is, to simply extend illumination from Hochma Bina of AK, which lowers the Malchut from Bina and returns it to its place (as written in Item 18). At that time, the three vessels Bina and TM return to the Sefira and become the left line, and Keter and Hochma that remained become the right line. Since the degree is completed with five vessels, KHB TM, all five lights NRNHY return to it and the light of Hochma returns to the degree. Then the middle line can unite the two lines with one another and complete the degree with all its corrections.
M. Laitman: Clear or not? I don't see that it's so clear. Read it again.
Question (Petah Tikva Center): (32:19) In order to understand this you have to read item 18, there he explains it. He explains that, he writes here that in 18 he explains it. I guess he explains the matter of extending the illumination of Hochma, Bina, VAK, and bringing Malchut back down to its place.
M. Laitman: Yes. Okay. Let's see.
Reader: Yes, so we're going to item 18. Headline, The Descent of Malchut from Bina to its Place. 18.
18) However, through raising Mayin Nukvin from Torah and prayer of the lower ones, higher illumination is drawn from Hochma and Bina of AK, which brings Malchut out of Bina in all the degrees and lowers it to its place (The Zohar, VaYakhel, p 41). The three vessels Bina, Tifferet, and Malchut previously departed the degree because of the entrance of the Yod, which is Malchut, into the light of the degree, thus ending the degree under Hochma and turning the Ohr [light] into Avir [air].
But now, after Malchut has descended from there and the Yod went out from the Avir, the vessels return to their degree. Thus, once again there are five vessels KHB TM in the degree. And since there are five vessels, all five lights Yechida, Haya, Neshama, Ruach, Nefesh return and clothe in them, and the Avir becomes Ohr once more, since the level of the first three, called Ohr, has returned to the degree.
Question (Petah Tikva Center): (35:16) Before this, there was a screen of Malchut that created the separation between left and right. Now, it's written that Malchut returned to its place, so it's not clear what causes the right and left.
M. Laitman: In the previous form, what are you asking about?
Student: If before that, there was a screen of Malchut that created left and right, then a place was made for the middle line to work. Now, he's saying that Malchut returned to its place. So what makes the difference between left and right if it returned to its place?
M. Laitman: I think it is because of the light of Hochma and the light of Hassadim, there's a difference in the light.
Student: He says the light of Hochma went back to its degree. I guess it's because Malchut went back to the degree. But still, what about those two forces, left and right? What separates them? How did Malchut return to her place?
M. Laitman: So she has something to separate between right and left. Do right and left continue to be one opposite the other?
Student: Well, maybe I'll ask about my lack of understanding. In the first part, Malchut is in Bina. So, Malchut stops the light and creates a place of deficiency and a place with light, and then there's right and left. If the screen of Malchut returns to the place, so between, well, what's the difference between left and right? Because there's light everywhere.
M. Laitman: I don't quite understand what he's asking.
Question (Petah Tikva Center): (37:45) When Malchut ascended to Bina, he calls it left. The Malchut of every Sefira is a left, and the others are right. Then there's a coupling by striking, and he says the middle line unites them. Now Malchut went back to its place. He also says here that the middle line united them. So is there something different happening now?
M. Laitman: Of course, previously it was Katnut, smallness, and now it's Gadlut, greatness.
Student: And in Gadlut there's a different light?
M. Laitman: Of course.
Student: What?
M. Laitman: Previously it was VAK, now it's GAR.
Student: What caused the different light now that Malchut went back to its place?
M. Laitman: Vessels were added.
Student: From where? Malchut rose to Bina. Then there was a coupling by striking. Now, because of it, it goes back to its place.
M. Laitman: Not because of the coupling by striking but because there are different vessels.
Student: Where do they come from now, those other vessels?
M. Laitman: From the Sefirot being corrected. First Malchut rose to Bina. Now she goes back down.
Student: Why does it go back down?
M. Laitman: She opens herself to receive light. Now she's reaching Gadlut, right?
Student: Okay. So that's still not clear, that process. What motivates it? Because the light accepted in the coupling by striking is only on GAR, on the Hassadim, what we said.
M. Laitman: Well, we have to read again.
Question (Petah Tikva Center): (40:07) It's written in the beginning of 18 that it's thanks to the rising of the Mayin Nukvin is what moves this process ahead. Maybe that's what we're lacking. In the beginning of 18.
M. Laitman: Where is it?
Student: I think that in 26 he writes that they need Hochma since the Malchut is involved in all the Sefirot. They cannot accept Hochma, but they are deficient as long as the Hochma does not shine in them. For that reason, the degree of Hassadim can't equalize the two lines left and right to one another. That the judgments of the left rose to Bina and they flaw the right, and they remove the light of GAR from it. That there's always Malchut that causes a deficiency all the time and wants to fill that air with light. And then it fills the space. And because the Malchut keeps awakening, wants to raise itself, it brings that deficiency into the process. So then every time she asks for more light. That's a deficiency that what he says it's involved in all the Sefirot. I think that's a process in every degree that the Malchut wants to be involved. That's what it seems like.
M. Laitman: Yes. She must receive illumination of Hochma.
Question (Petah Tikva Center): (42:08) Maybe a more of a general question, because I heard it's a process from above downward, that there still aren't created beings. This is still creating the records so later on there could be a correction from above downward. So, it's confusing because it's an opposite process of the correction itself. That's why it's causing the deficiencies that in the future the created beings will have.
M. Laitman: I don't think so. All right, where are we?
Reader: 28.
M. Laitman: Well, that's already the second correction.
Question (Petah Tikva Center): (43:18) Baal HaSulam writes at the end of 26 that the correction of the lines in GAR doesn't help correcting left and right in VAK. Because VAK and all the Sefirot are from the incorporation of Zeir Anpin being there, as long as it does not have illumination of Hochma, it is deficient and flawed. So, maybe the fact that Zeir Anpin doesn't have Hochma is the flaw that it won't let Malchut rise to Bina.
M. Laitman: There's something to it, yes.
Student: That's how these corrections keep coming.
Question (Petah Tikva Center): (44:06) So, I'll repeat my question again. When Malchut goes back to its place, where's the left line?
M. Laitman: When Malchut returns to her place?
Student: Yes.
M. Laitman: So, the left line goes down.
Student: On which vessels if Malchut is back at its place? So, all the vessels till the Malchut are filled. They can be filled with the light of Hochma. So, where are the vessels called left?
M. Laitman: I don't know how to answer. Help me.
Question (Petah Tikva Center): (45:06) He writes that then the three vessels, Bina of TM, go back to the Sefira and become the left light. That's what's written.
M. Laitman: Yes.
Student: But how can it be that Bina and TM are now the left line? Because only Malchut went down.
M. Laitman: But they become revealed. The limitation of Malchut descended from them, so they went back into the degree. What does it mean that Malchut came down?
Student: It means that the light of Hochma can go down. The light can enter there.
M. Laitman: But there are no judgments in these vessels?
Student: There are, but they can't be filled.
M. Laitman: Why? Can they be filled? How?
Student: That's the matter of Malchut going back to its place, that all the vessels of Malchut can now be filled with light. No?
M. Laitman: I don't think so
Question (Petah Tikva Center): (46:31) It may be about the friend’s question. He says that the quality of ZON, that area got once the light of Hochma and the illumination of Hochma. The light of Hassadim with the illumination of Hochma. So that's why it becomes left, because you can't accept Hochma below the Parsa even if Malchut descended from Bina. The law is that it can't receive there. So the quality is Zeir Anpin, it’s ZON, that's why it becomes the left. That's where the judgments are revealed. Specifically, when Malchut goes down, that's when the judgments are revealed.
M. Laitman: Okay.
Question (Petah Tikva Center): (47:29) When Malchut rises to Bina, it goes to GAR, but GAR are vessels of bestowal. And Zeir Anpin remains in its place, or it ascends too to the AHP of Bina? Does it remain in its place?
M. Laitman: All right. What are we doing?
Reader: We have another part of the lesson.
M. Laitman: Which?
Reader: About donations and tithing.
M. Laitman: That's below the Tzimtzum, the restriction.
Reader: So we can keep going?
M. Laitman: So, we read 26.
Reader: 27.
M. Laitman: 27? Read 28. Let's continue for the time being.
Reading: (50:40) 28) - Twice. The second correction is to strengthen the Parsa (mentioned above in Item 17), which is the ending force of Malchut that rose to Bina, so it will never be canceled. And even when Malchut descends from Bina, her ending force remains in Bina’s place. Then Bina and TM, which unite with the degree, should rise above the Parsa and unite there with the degree. Yet, when they are below the Parsa, they cannot connect to the degree, even though Malchut has already descended from there, since her ending force remains after her descent from there as well.
M. Laitman: So, what do you think about that?
Question (Petah Tikva Center): (50:08) There was a question regarding vessels that came down, why they remain left and don't become one line as before. I'm jumping forward, there's the answer to it in item 29, he answers precisely that.
M. Laitman: Read 28 again.
Question (Petah Tikva Center): (51:53) What is the meaning of rising above the Parsa?
M. Laitman: To be in a place where you can receive everything. No limitations.
Student: And what should one, what do the vessels do in order to rise?
M. Laitman: They can. Abilities, meaning screens and intentions in order to bestow.
Student: How can heavy vessels that belong to Malchut rise above the Parsa?
M. Laitman: They annul towards higher qualities.
Student: And what does it talk about when it talks about the strengthening of the Parsa?
M. Laitman: Strengthening the Parsa is, the Parsa becomes stronger, what can I say? It needs more forces.
Student: The Parsa does not become canceled?
M. Laitman: No, it doesn't cancel. It either ascends or descends.
Student: And when it descends, does it descend as low as… can it descend to anywhere?
M. Laitman: Until its place.
Question (Petah Tikva Center): (53:31) What is the descent of Malchut from the degree? What is this process?
M. Laitman: I guess it was higher up. And now it's descending.
Student: It's not clear, just to connect to it somehow. What does it mean?
M. Laitman: Let's say there was Malchut instead of Hochma, now it's descending to the place of Bina. And the vessels of Hochma now are available, vacant for the upper light. They can receive it in order to bestow.
Student: Malchut descends because she can't receive in order to bestow, and then she decides she has to come down? Is that what it means?
M. Laitman: Yes.
Question (Petah Tikva Center): (54:38) There's the force of ending, ending force of Malchut. It's not Malchut, it's the ending force of Malchut that stops at Bina. But there's the matter of Tifferet and Malchut, Malchut that can ascend. What's the difference between the ending force of Malchut and... There's a difference?
M. Laitman: The ending force in Malchut is a force. It's the last Sefira, but the force of its ending is when Malchut ascends to all kinds of places. So only up to there for now, temporarily, the light can be received, and then Malchut can descend or ascend again according to the forces it has.
Student: So there's a difference between the ending force and Malchut herself?
M. Laitman: Yes.
Question (Petah Tikva Center): (55:53) What strengthens the Parsa? The fact that Malchut ascends to Bina? Does it strengthen the Parsa more and more each time she ascends to Bina?
M. Laitman: Malchut that ascended to Bina is what?
Student: It strengthens the Parsa more and more?
M. Laitman: That's what you're saying. As much as the vessels... No, the control has to be control.
Student: And here, even when Malchut is not in Bina, that boundary becomes so strong that it...
M. Laitman: Yes, living and existing, yes.
Question (Petah Tikva Center): (56:44) I'll continue his question. What causes the second correction? He writes, the second correction is to strengthen the Parsa. What is this correction? What causes the strengthening of the Parsa?
M. Laitman: Well, what did he write about it?
Question (Petah Tikva Center): (57:08) It seems like he's talking about the world of Atzilut, where it's clear already, even when Malchut comes down, it's impossible to work with the vessels in their place. You have to raise the AHP, you have to rise above the Parsa, and there, work with them. That's basically the second correction. It's clear that it's impossible to work below.
M. Laitman: You heard?
Student: It's a result of the breaking.
M. Laitman: Yes.
Question (Petah Tikva Center): (57:47) I'm trying to understand. Malchut rises to Bina of each Sefira, right?
M. Laitman: Of every Sefira, yes.
Student: So what happens in ZAT? Malchut rises to the Bina of each Sefira of ZAT as well?
M. Laitman: Yes.
Student: But it turns out that it doesn't influence there, it doesn't make an impact. Because the lights can be received only in the first part of the Parsa. So basically when Malchut rises to Bina, there's no impact on ZAT.
M. Laitman: When Malchut rises to Bina, so it rises everywhere in all the Partzuf.
Student: But the lights spread only…
M. Laitman: Its Keter, Hochma, and Bina
Student: Of each Sefira?
M. Laitman: Every Sefira and Sefira.
Student: So, he says that this is why we need the correction, because the ZAT, the bottom seven, it's like there's a different correction for the GAR and the ZAT. That's what he wrote elsewhere. So, it's not clear why ZAT, why the bottom seven are not included in this correction of lines.
M. Laitman: Malchut ascends from above them.
Student: Yes, but it turns out that there is a part of the ZAT of the Partzuf on which there was a correction of GAR. Is there such a thing, or is it only in the GAR of the Partzuf that the correction is done?
M. Laitman: No, only in the GAR.
Student: So the ascent of Malchut to Bina, in the part of the ZAT, the bottom seven of the Sefirot doesn't operate, doesn't work?
M. Laitman: These are things that, let's let go of them for now. What else do we have?
Reader: So we have the next part of the lesson. Donations and Tithing, selected excerpts from the sources.
M. Laitman: Oh, yes. Please.
Reader: So we'll move to the next part of the lesson.