Question: If Partzufim are desires, then what are Sefirot?

Answer: Sefirot is from the word “glow” (sapir). When light enters the desires and shines in them, then these desires are called Sefirot. And the worlds, from the word “olama,” which means concealment, on the contrary, conceal the light in themselves.

Man, ascending the steps of the spiritual worlds, reveals this illumination, and the concealment disappears.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/27/23

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Question: How do Partzufim differ from each other? We know that desires in our world differ both in quantity and quality. For example, there is a difference whether I get pleasure from drinking tea or I enjoy power when I control several million people. And what about the spiritual?

Answer: There is practically no difference. Egoistic power is egoistic, altruistic is altruistic, and therefore, there are no special differences.

If we perform spiritual actions, that is, giving, uniting, and fulfilling others, then we feel that we are giving, getting closer, and rising to higher spiritual levels.

At the same time, at each stage there is increasing connection with the Creator. This is the difference between the Partzufim.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/27/23

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Question: By acquiring the quality of bestowal, a person begins to be filled with connection with the Creator. The part of the spiritual Partzuf in which he makes the calculation is called the head. The part into which the light enters is the body. And the part in which he cannot bestow is the lower limbs.

As a result, the human body in our world also looks like this, although we are talking about desires. What is the connection between the Partzufim and the worlds?

Answer: The worlds are also creations of forces that consist of certain desires: head, body, and lower limbs. Meaning, it is a collection of individual desires that combine in a certain way to impact nature.

There are five Sefirot, five Partzufim, and five worlds. They are divided into five because this is the quality of light, the quality of the force of bestowal, and the quality of the force of reception, which have the ability to connect with each other, by getting closer in five stages, which are called Keter, Hochma, Bina, Zeir Anpin, and Malchut.

Then, from the highest stage of Keter, the qualities of light gradually descend and approach the qualities of the last stage—Malchut.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/27/23

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The third matter is the restriction and the screen placed on this vessel of reception, which is phase four, in return for which new vessels of reception were made in the ten Sefirot, called reflected light (Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 17). 

Baal HaSulam writes that the third fundamental concept of the wisdom of Kabbalah is the restriction (Tzimtzum) and the screen (Masach).

The fact is that when the light descends from above downward, it must reduce itself at each degree in order to give the lower ones that exist at each degree the opportunity to find themselves. Therefore, the light restricts itself, i.e., it constantly decreases as it descends from above downward along the 625 degrees of the worlds.

In order for the lower ones to be able to attain the light, they must acquire the screen, which is a method of being similar to the light. At the same time, the lower ones, not wanting to receive the upper light, make a restriction on themselves because they want to use it only for bestowal, just like the Creator.

To the extent that the created beings can receive the upper light for the sake of bestowal, like a guest and a host, they understand each other, reveal themselves to each other, and exist in a mutual connection.

In other words, there is the Creator and creation. Some kind of pleasure is emanated from the Creator. But this system, called the Creator or the upper force conceals these pleasures from the lower ones, so that we, the created beings, can consciously and independently reach these states. This is what the worlds are made for.

The screen is an anti-egoistic quality or a force that allows us to fulfill the fundamental law of the universe—the equivalence of qualities. Because of the screen, we make restrictions on receiving pleasure for our own sake, and thus we coincide by our qualities with the upper system.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/13/23

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In the “Preface to the Wisdom of Kabbalah,” Baal HaSulam introduces a new concept of “Partzuf” (spiritual vessel), which is divided into rosh (head), toch (body), and sof (lower extremity).

A Partzuf is a collection of desires connected by a single desire for the sake of bestowal.

In Kabbalah, one differentiates the Partzufim of Hochma that can receive for the sake of bestowal and Partzufim of Bina that are capable of only bestowing for the sake of bestowal.

The division of each Partzuf into three parts is due to the fact that it has a part that calculates whether it is able to receive the upper light for the sake of bestowal, the head (rosh). The middle part, toch (body), receives a portion of the upper light and enjoys it. The third part of the Partzuf, sof (lower extremity), located below the second part, does not receive the upper light and acts with the intention to stop it.

Besides those, there are many additional parts of the body, which in Kabbalah are designated as parts of the Partzuf (spiritual Kli, vessel). The Partzuf does everything with its parts that is necessary in order to receive the upper light for the sake of similarity with the Creator.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/13/23

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Question: For many years we have been going through unconscious development during which our desire to be filled, to receive pleasure, has constantly evolved. And what is conscious development?

Answer: Conscious development is when we begin to understand that we cannot live with just the desire to enjoy, to be filled. In addition to the desire to receive, we also want to be in the desire to bestow. And here the problem arises: How can we develop within the desire to bestow?

Here the wisdom of Kabbalah comes to our aid. Through the study it becomes clear how to develop this in ourselves.

The science of bestowal is the wisdom of Kabbalah. It is in contradiction with all sciences, methods, and theories that without exception deal only with the desire to receive, upon which the whole nature of our world is based.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/27/23

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On one hand, the light constantly applies pressure on our desire, wanting to enter it because the purpose of creation, as Baal HaSulam writes, is to delight all creatures.

On the other hand, with the help of the screen, the creation does not let the light enter because it does not want to feel shame. This collision between the light and the screen is called striking.

The light that enters the Kli for the purpose of enjoying for the sake of the Creator is called inner light, while the light that cannot enter is called surrounding light.

You accept only what you can get for the sake of the Creator. Whatever you still cannot, you leave, as they say, for later; it exists around you, like a surrounding light.

Question: But can you enjoy it too?

Answer: You can enjoy the fact that it exists, but it is not the same pleasure you get from the inner light.

Question: So the purpose of creation is for us to receive 100% of only the inner light?

Answer: Yes, in the end, the Kli, the creation receives all the light.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/13/23

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In the “Preface to the Wisdom of Kabbalah,” Baal HaSulam describes a process known as “Hizdakchut of the Masach“—the weakening of the screen.

The point is that when the screen (the anti-egoistic force) begins to operate inside the egoistic desire, the desire and the screen gradually as if weaken each other. Therefore, there is a gradual thinning (weakening) of the screen and a decrease in the size of the Partzuf, that is, the desire that is capable of receiving the light for the sake of bestowal.

Thus, in a person, in any desire, there is a process of the disappearance or diminishment of all screens, Partzufim, Sefirot.

Comment: In principle, in our world, it turns out that if pleasure (light) enters a desire, it immediately extinguishes that desire.

But in the spiritual world, there is a screen that prevents the pleasure from extinguishing. But you said that there is still a process of weakening or disappearing of the screen.

My Response: This happens gradually, because the Light constantly presses and wants to enter fully the desires directly from the world of infinity. And when the screen weakens completely, then the expansion of the light in the Kli ends.

Just like in our world when you start to eat something, you gradually lose the desire, lose the appetite, the craving for food, and it comes to an end. But in spirituality, you consciously limit yourself so as not to receive in your egoistic Kli, and therefore, this restriction gradually reduces portions of the light.

The patent for infinite pleasure lies in the fact that since you cannot receive pleasure in the egoistic Kli, you use the screen to build a new Kli in which you can receive, but only for the sake of bestowal. And since the Creator is infinite, naturally, you can receive pleasure infinitely.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/13/23

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A spiritual Partzuf is a spiritual desire, meaning, a set of forces and vectors that want to work for bestowal, not for reception.

The place where the decision is made about how much light to receive for the sake of bestowal is called the Rosh (head). The part into which this light falls is called the Toch (torso). The part that cannot be used for the sake of the Creator or society is called Sof (lower limbs).

The place where the screen is located—an anti-egoistic quality that allows the creation to do all these calculations—is called the Peh (mouth).

It turns out that the spiritual world is a world of clear calculations. That is the only way it acts.

Question: Is it possible to say that all spiritual forces and vectors, as a cause-and-effect relationship, draw a person into our world? Is that why we see the body of a person who also has a head, mouth, and so on?

Answer: Of course. Our biological body is arranged exactly in accordance with how the upper spiritual body is arranged.

In principle, there is no connection between our biological body and spiritual vectors. It is just that the spiritual body has given certain powers and qualities to create a biological body.

In the spiritual world, there are certain relationships between the head, body, legs, arms, and so on, which are practically embodied in our animal body. This is how we are built. This is a purely causal similarity.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/13/23

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In item 18 of the “Preface to the Wisdom of Kabbalah” Baal HaSulam writes that two forces must always be distinguished in the screen: hardness and coarseness (Aviut).

Hardness is the reluctance of the screen to let the light pass through, i.e., the reflective force, the force of striking opposing the penetration of the light into itself.

Aviut is the ability of the screen to absorb the light and build systems inside itself similar to it. Thanks to this ability, the screen can calculate how much it can connect with the light, absorb it, and transform under the influence of the light.

The greater the coarseness of the screen—the reflectivity of not receiving the light—the more Aviut it can use to receive the light and transform it from bestowing to receiving.

Question: Can I give an example? If I can use several billion dollars for the sake of society, this means that I have a large Aviut, and naturally, a strong reflection, that is, hardness.

And if I use only a few million of these billions, it is only because I cannot use the rest since I will steal for myself.

Answer: Generally, yes.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/13/23

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