WEDNESDAY PRAYER: KETER-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
READING: between after midnight and sunrise of Wednesday.
Baal HaSulam. Preface to the Wisdom of Kabbalah, item 36
Morning Lesson April 30, 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. #36
1. R. (00.12) Yes, we learn restriction, screen, reflected light, the desire to receive begins to work to resemble the light meaning in this way to bestow to the Creator like the guest to the host and that is what is going on there. We have the first Partzuf that was elicited after these conditions, where the guest wants to equalize himself with the host, that is what is happening with the Partzuf of Galgalta and then Partzuf AB, and that is what we are learning.
Reading Item # 36 (00:15) “After Partzuf AB of AK emerged,..”
2. S. (02:41) It is written that the screen of Guf purifies and is included in the coupling of Peh de Rosh. What is this Zivug, the coupling of the Peh of Rosh? Is it a regular Zivug that is included there?
R. Yes, that’s the constant Zivug in the Peh de Rosh of the Partzuf because the Zivug in the coupling is the upper coupling and the screen that comes to the Guf from the Rosh is incorporated in that same light and goes into striking with it and from the striking it draws the next portion of the light in order to bestow.
S. What is the essence of the Zivug that is happening in the Peh of Rosh?
R. The essence that’s happening in the Peh of Rosh? It is the screen that is standing in the Peh de Rosh and doesn’t let the Upper Light break through from the Rosh to the Guf in any other way except through striking.
S. Is it as if the restriction and rejection that is happening in the Peh de Rosh, Tabur purifies from the previous coarseness and then goes back to the Peh de Rosh and it is refined and incorporated in there in the coupling and the light of the Peh de Rosh?
R. Yes.
S. Then performs the restriction and rejection?
R. Yes, it is incorporated in it. The lights in the Rosh and screen that rose from Tabur de Guf to the Peh. They feel themselves opposite on one hand, and on the other hand they’re very close.
3. S. (04: 47) The screen that comes from the Peh de Rosh on a regular basis?
R. Yes
S. This is the essence of Peh de Rosh, regardless of what force I have in order to bestow as much as I don’t have. This is stable already, and this is the Zivug of Peh de Rosh.
R. It’s not a coupling, it is a rejection.
S. Why does it say that it is included in Tabur Peh de Rosh? What is rejected, that it returns to the Peh de Rosh?
R. It is incorporated in the coupling, and it takes place in the upper light in the Rosh to the Tabur in Peh de Rosh.
4. S. ( 05:40) If the screen rises from Tabur de Peh, do you have two screens in the Peh de Rosh?
R. Keep going and you will understand.
S. I am trying to understand if there is a screen in the Peh de Rosh and the screen that was in Tabur rose to the Peh de Rosh. Are there two different screens now?
R. Yes.
S. What is the difference with what information in the screen that comes from Tabur?
R. The screen that comes from Tabur was full of Reshimot [records] from in theTabur wants to actualize them.
S. Which is information that wasn’t, that didn’t exist before in the screen of Peh de Rosh?
R. It wasn’t in the screen of Peh de Rosh, before it descended down Tabur and now it came back to Tabur to the Peh de Rosh. The fact that it went down into the Toch and came back to the Peh de Rosh, enriched it greatly and filled it with impressions and Reshimot [records] and it wants to actualize them.
S. The actualization, the realization is the coming out of the next Partzuf?
R. Yes.
5. S. (07:06) The screen that comes from Peh de Rosh, does it submit some information that did not exist there before?
R. Yes, of course.
S. There is renewal in the Rosh and not just the Guf?
R. There are Reshimot [records] that rose from the Toch of the Partzuf to the Rosh of the Partzuf. These Reshimot now enter into contact with the Upper Light.
S. Now Rosh begins to work differently based on the new records?
R. Yes.
6. S. (07:51) He writes here that the striking by coupling produces the level, which is the level of Bina. Tell me everything that is written here, is it spoken in the ten or we’re not there at all?
R. We’re not there yet, there is no ten, there are no humans.
S. What is the essence of this action?
R. This is the system that is correcting itself for the time being establishes itself ahead of the actions that will come later.
S. But we will need to perform these actions in the ten in the future?
R. Perhaps.
7. S. (08:47) If the Creator wants to fill us with more and more light, what is the benefit of that the Kli works with less and less light in each Partzuf?
R. But nevertheless it fills itself, it adds more and more and more, because the law of receiving in order to bestow does not change, as much it has intention to bestow it can receive and no more. That is why we think that he is receiving less each time but there is no other choice. At least he is receiving less but it is in order to bestow.
S. In Galgalta, he’s using all of the Arviut [coarseness] 0,1,2,3,4, in AB he uses 0,1, 2, 3. So each time he’s using even less of the light to bestow.
R. Okay, but he adds even though it is less, it adds those lights each and every time. That is the power he has.
8. S. (10:34) Is it possible to say that each time there is a different flavor it is more qualitative it is a different quality that he’s clarifying?
R. Flavors, tastes [Taamin] are always different because every small change in the records, in the screen, in the coupling and striking it is all different, it is all different.
S. Meaning he gives the host new pleasure because he now tastes a new flavor?
R. Of course, that is correct.
9. S. (11:19) This feeling of the screen, it gives an impression as if it distances the creature from the Creator, which receives less proportionally. Maybe I’m not understanding correctly but how through this distancing and receiving less can you give more contentment to the Creator?
R. It all depends on the intention and besides that you need to understand that the quantity what we give to the Creator does not depend on the quantity of what we are giving to the quantity of the light we’re giving but the intention, the exertion we have is like a baby. How much does he actually get but by being close to his mother he gives her great pleasure, it is not a nothing, it is weight on the same scales.
S. Is it possible to say that the advancement in the Partzufim there is a greater resolution between him and the Creator:
R. Of course. That is why we always talk about the quality of the connection.
Reading Item #37 (13:00) “Thus, we have explained the emergence of the Partzufim..”
10. S. (40:41) In the beginning he describes the emergence of the Partzufim, let’s say a new Partzuf emerged, let’s say SAG, there was changes in Galgalta now because new lights came, so the screens of Galgalta, they too are now undergoing processes and changes?
R. The smallest change in the lowest place in the entire system shakes the entire system, shocks it.
11. S. (15:26) What is the meaning in the question that all the Partzufim came from another in the same level?
R. Same level Galgalta, AB, SAG, MA, BON. Why does each one comes at a level lower than the previous one?
S. This was clarified, and how can they be on the same level because each one is a new record?
R. There is a simple question: if all these Partzufim are different from one another, how are they different? And how much light are they getting, how much are they using the will to receive and the fact that those are great and those are small and what, so he’s asking. We need to understand why the ten Sefirot of AB emerged only in phase 3 and not in phase 4 and why SAG was only in phase 2 etc.. We need that each lower one is inferior to its upper one to one degree. He’ll explain that.
S. He will explain what is the difference in each? So there’s no such thing as the same level?
R. No, of course not, they’re not even similar to one another, each one has different qualities.
Reading Item # 38 (17:14) “First we must understand why the Ten Sefirot of AB…”
12. R. (21:21) Is that clear or not so clear? I think you want to hear it again, who wants to re-read it?
Reading Item # 38 (21:38) “First we must understand why the Ten Sefirot of AB…”
13. S. (25:37) What does it mean that the limitation doesn’t reveal in it; it decided not the limit and the head is the outcome of what was decided on the head?
R. Inside the Partzuf there’s a limitation that the head decides on.
S. Why in the screen of the head there’s no limitation and it only allows the light to pass?
R. It lets light pass from the head to the body.
S. Why is it written that there’s no limit?
R. There’s not a limit. It lets the light pass.
S. But it can’t, it only allows the light to pass to the degree of the returning light?
R. Yes, but this took place on the head of the Partzuf and when the reflected light clothed the directed light embodied into the Partzuf. In the Partzuf you get direct light clothed in the reflected light and however much is decided in the head, the head decides everything, however much it decides, on that expands into the body, whereas the head expands into the body.
14. S. (27:03) In excerpt 38, it says that the screen of the head only extends and clothes the light and the power of the limitation is not yet revealed in it at all but all of its essence of the screen of the head is to define how much it will enter and how much it won’t, so he defines the limit. What does it mean that the limitation is not yet revealed in it at all?
R. It still doesn’t work on the light, it expands. That’s how it is. I’m reading the entire excerpt: “The screen and Malchut of the body is expanded from the head…”
15. S. (29:10) To continue the clarification there are two screens that in essence serve different roles, one pulls and the other stops, so why are they called both of them, screens?
R. Because it helps the expansion in the light inside the vessel, both do it.
S. But they are essentially different?
R. So what. There are many screens. This screen is slightly different from its companion.
S. So my relation is that I’m reading it, is that there are two completely different objects in their behavior that both serve different roles?
R. Of course. The head had decided to receive and the body decided to stop.
S. And when the screen of the body rises to the screen of the head and as he wrote that is included from the coupling in the head, so what is the screen of the body you said that the records are doing on the screen of the body? What is happening to it, it remains without a Reshimo?
R. It stops being used, it disappears.
S. Until the next round?
R. Yes.
16. S. (30:38) Is the striking between the inner light and […]?
R. It is not a Reshimo but this clash gives birth to its Reshimot [records] its conditions.
S. There’s something that’s born, the record that is born, is that the next Partzuf?
R. Yes.
17. S. (31:13) He also writes that Malchut, the coupling in Malchut is like the Emanator and the end in Malchut is the emanating being. So you can say that only the emanated being can limit itself?
R. Yes.
18. S. (31:43) Why does the coarseness that is the distance between the creature and the Creator give strength to the Partzuf?
R. The gap between the Creator and the Creator being? The coarseness, yes.
S. Why does the coarseness give strength to the Partzuf, yes to receive the Upper Light in order to bestow and if the coarseness disappears then it has no strength to receive?
R. Because only the coarseness separates between the Creator and the created being and if the created being wants to resemble the Creator it receives or reveals it’s coarseness in order to equalize himself with the Creator, although the coarseness it’s what separates them; but he uses this particular information in order to equalize himself to the Creator as much as possible.
S. The coarseness gives strength to receive even though it is revealed it is opposite?
R. Coarseness gives the power to receive it or to bestow just like in the beginning the coarseness is what separates the receiver from the bestower.
S. How does this switch happen?
R. Through coupling by striking.
S. What is the limit caused by between the Guf and the end of the Partzuf from not having any more coarseness to receive or because of the restriction? How is the limit created from the Guf and the end of the Partzuf? Is it from not having any coarseness to receive or from the restriction?
R. Yes.
19. S. (33:38) In essence something new is happening here, from the birth of the new Partzuf two things have happened; first of all he’s talking about two screens and until now we didn’t have two screens if I understand correctly and also he calls them two types of Malchiut. He doesn’t call them screens he calls them Malchiut, the first is the Malchut that couples with the light the Malchut of the Rosh and the second is the end in Malchut from of the corrected screen in it, the directed screen which is the Malchut de Guf. This is what: the Masach of Tabur, the ten Sefirot de Guf until the end?
R. In the Tabur.
S. Until the end of Guf or until the end of […]?
R. The screen that does the coupling is in the Peh de Rosh. The screen that does the conclusion is in the Tabur.
S. What happened in the first Partzuf that suddenly caused the two Malchut, why do they call it suddenly two Malchiut?
R. You have Malchut of head, Malchut that meets and then there’s Kingdom of the body, the kingdom that concludes that puts an end to it and there’s the conclusion itself, the Sium which is the end of Partzuf.
S. In the Partzuf, the first Partzuf of AB, Keter, there are also two screens, two Malchiut?
R. Yes.
S. It’s weird because it starts then from the second Partzuf, there’s two Malchiut and until now he didn’t speak of it?
R. In the first Partzuf it doesn’t have these clear discernments.
20. S. (35:37) If the screen of Rosh has reflected light, imagine how much light can enter the Guf and it allows the exact quantity into the Guf, why does the second screen need to deal with it or to stop the light because the quantity of light entered correctly from the beginning?
R. The screen precisely is coming down until the place that it’s determined by the Rosh.
S. Otherwise what, keep going?
R. I don’t know what otherwise, it couldn’t be otherwise, it has a command from the head that until here to come down and not more.
S. But why did it restrict it or limit it, the light enters at the right quantity, the portion was measured?
R. By what?
S. By the screen of the Rosh?
R. Yes.
S. And it allowed the inner light as much as is needed?
R. Until where?
S. Down to where it was needed, down to Tabur?
R. Down to the screen of Sof, yes.
S. Why does the screen of the Guf need to stop something, the light came in the right portion?
R. It performs a command that it receives from the Rosh, what do you want, there’s nothing new here?
S. Why do you need another screen, the light enters in the right quantity, why would it happen if there would be no screen on the Guf?
R. No light would come down at all, what does it mean that light comes without the screen?
21. S. (37:17) There are two different ways to understand what the screen of the Rosh does, one way is to understand, say, he makes a calculation, decides he can bring in 20% into it and lets 20% of the light in. The second way is to say that the screen of the Rosh does nothing, it only makes a calculation it decides that it lets 20% of the light it passes that order to the screen of Guf and lets the screen of the Guf find the right place like a valve in the body, it establishes the boundary between the Toch and Sof, the light passes into it and the screen of the Guf is the one that rejects the light. Is the second one the correct one?
R. Yes.
22. S. (38:06) The command that the screen of the Rosh gives, determines what will be the point of limitation on the body?
R. Yes.
S. So it says the power of the limitation is not revealing the screen of the Rosh to any extent?
R. It’s not revealed but certainly it is there in practice.
S. What does it mean revealed?
R. Meaning It is revealed in practice, but everything of course for the action of the Rosh.
23. S. (38:50) Is the clash happening always by the light or can it be a clash caused by the vessel?
R. It is a mutual action between the light and the vessel. The vessel makes the limit and the light is a strength that wants to break through the limit and then there’s a striking.
24. S. (39:23) Is the clash happening always by the light or can it be a clash that’s happening by the vessel?
R. Only by the vessel. How can you need two opposite forces that clash with one another?
S. What causes the light to respond, our desires, our intentions?
R. Yes.
S. Everything?
R. Everything.
25. S (39:55) In the highest degrees a Kabbalist reaches a point where he’s ready to do anything, only to bestow to the Creator, how can a Kabbalist choose what will give more pleasure to the Creator?
R. It is revealed for him, and how much he is to what degree then it is revealed before him in, what he can bring contentment to the Creator.
26. S. (40:23) How can a Kabbalist even make decisions on what to receive if he discovers that There’s None Else besides Him?
R. None Else besides Him, does not limit us from doing actions, None Else besides Him, is only telling us in what direction we need to do our actions, but in that direction we need to choose many discernments in order to maximize, maximally give of ourselves to the upper force.
27. S. (41:16) What is the incorporation of the screens?
R. Inclusion of screens, we need to see where it is mentioned practically.
28. S. (41:36) Is the connection between the screen of Rosh and the screen of Guf kept also while they are in different places in the Partzuf?
R. The screen of Rosh and the screen of Guf are certainly in different places in the Partzuf, I don’t know, this question seems unorganized.
29. S. (42:02) What does it mean to give ourselves in full to the upper Force?
R. Less than that, it doesn’t count, if you can give the Host fifty kilos of pleasure but you give them ninety-nine, it doesn’t count that you gave, it isn’t called bestowal; bestowal needs to be to the end with all your might.
S. This about giving?
R. I cannot explain it, I cannot, to dedicate one’s self to the upper Force. These are beautiful words, but I have no strength to explain them.
30. S. (43:22) I still don’t understand, if in the Rosh they decide to receive something in order to bestow, so I receive a certain measure, a certain portion, as you explain with the restaurant. I’m not going to receive more than that, so why do we need the screen of Guf, the Masach of Guf?
R. You cannot receive more than you decide in the Rosh.
S. Exactly, so it’s enough to have the screen of Rosh, it decides how much to receive, I don’t need the screen of Guf, why do I need it, this force of restriction?
R. The screen of Rosh is a thought and the screen of Guf is an action and it occurs at times that you can think to receive only a certain, ten percent from the Host but it is so delicious that you cannot stop yourself and receive onwards, continue to receive.
S. So it’s a different Partzuf, if I continue to receive more, it’s shattering?
R. So in order for this not to happen, in each Partzuf there’s the screen of the Rosh and a screen of Guf and even the screen of the Sium.
31. S. (44:58) A question about the clash: in the screen of Rosh, the inner light and surrounding light are separated and now with the screen of Guf, the inner light and the surrounding light, they want to unite again, the surrounding light wants to enter the Guf, what’s the motivation for the clash?
R. The motivation for the clash is that they’re opposite, these lights, the inner light and the surrounding light are opposite and they clash with one another, each one on his own.
S. They are opposite because the screen of Rosh that created a separation but originally they were one?
R. The Masach of Rosh only decided but in practice it is the Masach of Guf, the screen of Guf that determines the surrounding light.
S. The surrounding light wants, what, to be together with the inner light?
R. Yes, yes.
S. About the refinement: the screen of Guf when it’s refined, it feels how much more light there is because it causes him to release the coarseness, how come new coarseness is revealed again, it’s like out of nowhere?
R. From the Masach, the screen of Guf rises to the screen of Rosh and is included in it, in the new Zivug de Hakaa, the coupling by striking and a new desire is revealed to it and he goes to Partzuf of AB.
S. You said in Galgalta there’s no distinction of AB.
R. No, only until after Galgalta caused and finished all of its actions, a decision comes about Partzuf AB.
S. You said a decision came out but this decision has to be in a certain calculation. What does this calculation come from, there was meat in the beginning and suddenly they invented fish, what happened?
R. Whatever is possible, the Partzuf says, ‘I am willing, I am ready to bestow to the upper, in what can I bestow?’ And what it can bestow he performs.
S. It’s not clear how it suddenly is revealed, another option for bestowal?
R. Yes, as an existing Reshimot.
S. So why wasn’t it revealed before that?
R. Because there were different Reshimot, different records in action.
S. This initial Reshimot, records, concealed the other coming Reshimot?
R. If you were to receive in order to bestow in practice and here it’s not even revealed that such a thing can be done; only after he receives and purifies and searches how else can I bestow, and then the opportunity is revealed before it.
32. S. (48:54) How is it that in the Rosh, it’s not considered receiving in order to receive, all the light that he draws can expand because the Rosh is also a desire to receive, why is that he can draw all the Light and there’s no limitation?
R. Where in the Rosh of Galgalta?
S. The Rosh of the Partzuf?
R. The Rosh of the Partzuf can draw all of the light according to how much Reshimot it has in its will to receive.
S. But how come there’s no limit there?
R. Who told you that there’s no limit there?
S. It’s written here, it says “there’s no limit in the ten Sefirot of Rosh”.
R. In the ten Sefirot of Rosh there is no limit, okay.
S. So if it’s a will to receive, the Rosh is also the will to receive, right or no?
R. No, no the Rosh is only an intention, in the Rosh the desire to receive doesn’t reveal, only the intention which is why the Rosh does not purify, does not refine.
33. S. (50:12) What happens with the coarseness that is refined from the Partzuf?
R. It is refined, it cannot be used to pull, to draw the light.
S. Where is it going, we say that the first Partzuf of AK and another Partzuf emerges and so forth, what’s happening here?
R. All the rest of its coarseness was used in AK, it goes to the next Partzuf, from the Partzuf to AB, from Galgalta to AB.
S. But the coarseness becomes smaller.
R. Yes, it’s refined.
S. Yes, the Partzufim are refined, where does the coarseness, let’s say the coarseness of Galgalta that is refined, that’s coarseness level Dalet or five, where does this coarseness disappear to, you’re saying the Partzuf simply remains the same?
R. By stopping, not using it, that is called that it disappears; if the Partzuf sees that he cannot be in adhesion with the Creator in the fourth phase and moves to the third phase, then the fourth phase is as if, doesn’t exist.
S. But let’s say in the next Partzuf AB that’s also refined, what happens in Galgalta with its coarseness, with the coarseness of level five?
R. In the Partzuf of Galgalta nothing happens, he already received in order to bestow and purified and refined and moved onto the next action, which is called AB.
S. And then the Partzuf of AB makes the same action?
R. According to the Reshimo that are left from the Galgalta.
S. But what happens when the Partzuf AB concludes its process, what happens in Galgalta?
R. Nothing, Galgalta passes to AB all the light and after AB, you have SAG.
S. So what happened at the end of the process, after all the Partzufim had been elicited?
R. Where all the Partzufim and the worlds, and more and more and more and more, all receive in order to bestow as much as possible, they arrive at a state where they receive everything in order to bestow.
S. So the continuation of the Partzufim there’s only extensions, continuation; let’s say what Galgalta couldn’t seemingly correct, AB will correct?
R. There are breakages in all sorts of actions until all those receive in order to bestow.
34. S. (53:34) You said that Rosh is intention and there’s no will to receive, so I want to ask, what is Malchut of Rosh?
R. [No translation]
35. S. (54:11) Does the Masach of the Rosh and the Masach of the Guf, do they exchange information by the Masach of the Peh, is there feedback through the Masach of the Peh of the Rosh and the Masach of the Guf?
R. Yes, certainly all of the system is connected in a complete way.
36. S. (54:51) You said that the screen of Rosh is thought and the screen of Guf is already the actualization. How to understand it if we say that everything is a thought, so what is the thought here and what is the action here?
R. It is difficult to explain, you are right, the Rosh is a force and the Guf is in practice, maybe this is a better way to divide it; that one is in force and the other is in practice.
S. How does the Rosh potentially evaluate the light without resisting it, it says there’s no resistance, how much can it evaluate, calculate, how much can it receive?
R. In the Rosh we have all the lights and all the vessels and we can measure it, it can weigh how much it can receive in order to bestow, there’s no problem, he has no problem.
37. S. (56:23) The Rosh calculates how much the Guf can receive in order to bestow?
R. Of course, of course, Rosh receives and it takes into account all of the information from the Toch of the Partzuf, and weighs how much can be done, striking by coupling in the Guf, so that the Guf can receive in order to bestow.
S. In the text it says that “the Guf is a vessel for reflected light”, so it turns out that the reflected light clothes the direct light, is this called inner light or not, what is inner light?
R. It is inner light, okay, that is correct.
S. Each new Partzuf is born from Reshimot, records, coarseness?
R. No, no, no, only Reshimot, only Reshimot; Reshimot, records are the information that give birth to the next Partzuf.
S. Can we say that the Reshimot is this processed coarseness, and then the coarseness goes through a certain processing, cleansing and then we get the records?
R. No, let it be like this for now.
38. S. (58:10) In what way is the screen of the Guf after it’s refined is equal to the screen of the Rosh?
R. In that it doesn’t receive anything.
S. In the intention?
R. Yes.
39. S. (58:31) When the light enters the vessel down to the Tabur, does it feel the change in the light?
R. Until the light enters the Sium of the vessel, that it feels that is the end of the vessel, it is not felt that the vessel received.
40. S. (58:56) Baal HaSulam writes, “thus, the whole part of the restriction and limitation appears only in the screen in Malchut of the Guf.” The question is: why is it like that, we know that there are many screens?
R. All of the screens are including the Masach in the screen of Rosh, the screen that checks, calculates, and then stops an action the light within the Partzuf.
41. S. (59:56) Forgive me for asking, I’ll use myself as an example: I make many decisions in my head during the day, I decide to wake up for the lesson, I have to disseminate, I decide I’m not able to do anything. How can I be like a Partzuf, decide and then to carry out according to the decision, what am I lacking?
R. First off, all the time, ask of the Creator to give you strength, all the time ask of Him, this is what you are lacking, do like this for a week and let us know.
42. S. (01:00:45) How can it be that there’s a reality where the Creator divided Himself in such defined stages that we learn about?
R. Not the Creator that divided Himself but He’s giving to the creature, is divided according to His decisions.
S. So how can we as the vessel that’s made of the discrete actions as we learned, how could it resemble something that’s integral or whole?
R. Because these states, although they are discreet, when they connect then from the single actions they turn into unified and integral actions.
S. And when they’re discreet, what’s missing there, what are they lacking?
R. They don’t lack anything, only to continue until they connect together and will give a full, complete […]
S. So seemingly, along the way, they’re not complete actions.
R. No.
S. So how could there be a revelation of the Creator there?
R. As much as they themselves connect.
S. How could it be a partial revelation of the Creator?
R. Certainly the revelation of the Creator is partial. The Creator all-in-all is Come and See, Bo Reh. As much as we place a limited vessel, a limited Kli to the revelation of Him, to adhere to Him, as it is allowed for us this is decreed, Come and See.
S. Yes but there has to be wholeness, how can there be partial wholeness?
R. No, there cannot be a final wholeness until the end of correction, until the final correction. It is always a partial wholeness but it doesn’t matter. If we receive in order to bestow and remain with the Creator in a partial adhesion, it is all towards us, it is not towards the Creator. And towards us we attain Him in a partial way, adhere to Him in a partial way.
S. And in that part, that portion where we attain Him in adhesion, all these parts that connect in order to adhere to Him become one whole, partially?
R. Again?
S. In that part where the created being has corrected himself, he did it as a result of many discrete actions. They become one integral action or whole?
R. A completed action cannot be, it turns to an action, I can’t say integral because integral […]
S. So how is the Creator revealed there according to equivalence, partially? How is He supposed to be revealed there?
R. Then you reveal Him in such a partial way, the Creator is revealed in a partial way. Why not?
S. Because it goes against equivalence of form. He should be revealed according to the equivalence of form, wholly, fully.
R. He is revealed according to the vessel. What is whole? Whole is not on His part, on His side rather from our side.
S. Yes, the part that does devote itself to the Creator is in adhesion with Him. There a certain measure of wholeness should be revealed.
R. Yes.
S. What does it mean, a certain portion or measure of wholeness?
R. As much as you have a vessel, according to this He is revealed.
S. And what is a complete vessel or a whole vessel?
R. Well, a complete vessel means that you receive something and He is […]
S. A liter is made of many small milliliters?
R. Well, let it be so.
S. How do those milliliters, many actions that we perform to resemble the Creator, how do they become something that is whole?
R. They unite and reveal within themselves the concept of wholeness.
S. And with that exists, it’s still clear to a person that there’s more. There’s another great part of his desire where there is no revelation of the Creator.
R. Yes.
S. And in part yes.
R. Yes, us talking about it theoretically, about the final correction and “For all to know Me from the least to the highest, and My house of prayer will be a house of prayer for the nations”, this is customary to read.
43. S. (01:06:54) What about the restriction, the screen, the reflected light determines the concluding Malchut?
R. Concluding Malchut is the Malchut that concludes the Partzuf. It is not a Raglaim, the feet of Galgalta.
S. But there’s a part in Galgalta where the light doesn’t and then there’s the Sium, an end.
R. There is a Sium, an end.
S. What determines this conclusion?
R. If you’re saying that it’s the Sium that it has to have light as well depending on which light. Is it the Light of Hassadim, small, something, birth, but it has to be.
S. I’m asking because the restriction is done to remove all the light then you have a screen, and reflected light, also the entire light. So, what is here in this process determines the Sium, the end, the conclusion, there’s a certain portion. It’s not clear, where does it come from?
R. What Partzuf are you talking about?
S. Galgalta.
R. Okay, and what happened there?
S. The concluding Malchut does not wait at the Sium of the Partzuf. How does this gap determine where the concluding Malchut stops?
R. It uses all the coarseness that exists in the Rosh of the Galgalta and goes over all of the discernments of the Rosh of Galgalta in its coarseness, and in this stops.
S. [No Translation]
R. Who told you it doesn’t? The Sium is the desire to receive that cannot be in any additional contact with the light. There’s light of Hassadim, maybe even a shining of the Hochma, illumination of the Hochma but not to receive, not in order to bestow.
S. [No Translation]
R. Yes.
S. [No Translation]
R. It receives from the coarseness as much of the degree of the coarseness is able to receive.
S. So, what is this Sium all about?
R. The Sium is that it can no longer receive in order to bestow. But there is the light of Hassadim.
S. I don’t understand how it performed the restriction. It created reflected light over the entire coarseness and there is still something that he can’t receive in order to bestow. How could there even be such a portion?
R. Because there is no screen. He doesn’t have a screen to receive in order to bestow at the end of the Partzuf. All of his vessels that he can receive in order to bestow are from the Peh to the Tabur.
S. But the reflected light, isn’t it over all the vessels?
R. Also it’s returning light, reflected life from Tabur to the Peh, and in this he receives in order to bestow. Below Tabur it is only to receive. Meaning to bestow in order to bestow the light of Hassadim.
S. The reflected light after the restriction and the screen is not over all the discernments of receptions that he had?
R. No.
S. Which is missing?
R. There’s a calculation that he does below the Tabur receiving in order to bestow, only bestowing in order to bestow.
S. Where did this measure come from because from restriction it moved to reflected light over some of the vessel?
R. From him weighing all of the discernments that exist in him.
S. Meaning the restriction produces the part of the Sium where he knows he cannot receive in order to bestow?
R. Certainly, okay? We are already going beyond the lesson time. So, what do I have to say more? Maybe I can give it to Gilad, please.