This is the meaning of our sages’ words (Beresheet Rabbah, end of Portion 12): “In the beginning, He contemplated creating the world with the quality of judgment [Din]. He saw that the world could not exist and brought forward the quality of mercy [Rachamim] and associated it with the quality of judgment” (Baal HaSulam “Preface to the Wisdom of Kabbalah” Item 58).

We want to receive pleasure; it is our nature. The first restriction says that it is forbidden to receive from the Creator for our own sake; we will not receive anything and will remain in the emptiness.

The Creator, as if, raised the quality of Malchut into Binah, meaning mixed the quality of judgment with the quality of mercy. After all, the world cannot exist, but only by restrictions. Therefore, even in our world, we can not only receive, but also give something, albeit purely egoistically.

The second restriction is the prohibition of using egoistic Kelim even for the sake of the Creator.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 9/26/23

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The bottom Hey in HaVaYaH is Malchut, meaning phase four, the complete manifestation of the act in the vessel of reception that has intensified to extend more abundance than its measure of expansion from Bina. (Baal HaSulam, “Study of the Ten Sefirot (TES)“. Vol. 1. Part 1. Inner Observation)

Question: What is the meaning of the fact that Malchut has intensified to extend more abundance and a greater measure of its expansion from Bina?

Answer: Malchut is a greater desire than Bina, as it is written, “the cow wants to nurse more than the calf wants to suckle.” This happens when the desire of the upper one to bestow is revealed more than the lower one wants to receive, and from this Malchut grows in its desire to receive in order to stay in contact with Keter.

Comment: But they are completely different.

My Response: It does not matter. One bestows and the other receives, but one serves the other. If Malchut has no desire to receive, who will receive from Keter? If there is no desire to bestow in Keter, then where will Malchut receive from? It does not matter that they are opposites. Opposites just complement each other.

Question: It is still unclear why Malchut and Bina are designated by the same letter.

Answer: The first Hey is Bina, and the lower Hey is Malchut. The desire to receive, in fact, operates in both, but in a different style. In Bina, it receives to reveal all the abundance from above, and in Malchut, in order to receive all this abundance.
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From the 2^nd part of the Daily Kabbalah Lesson 11/14/23, Writings of Baal HaSulam “Study of the Ten Sefirot”

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The whole of reality was emanated and created with a single thought. It is the operator; it is the very operation; it is the sought-after reward,, and it is the essence of the labor (Baal HaSulam, Study of the Ten Sefirot, Vol. 1, Part 1, Inner Observation)

This thought of creation contains everything from the beginning to the end, in all forms.

Question: Do my efforts and my reward also belong to this thought?

Answer: No, we are not talking about us, but about the Creator, about the light that comes from the Creator and builds the entire creation.

The reward is inside this light. The Creator causes certain actions in the creation, and He also fills the created beings with light.
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From the 2^nd part of the Daily Kabbalah Lesson 11/3/23, Writings of Baal HaSulam “The Study of the Ten Sefirot (TES)”

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Question: What is a Partzuf?

Answer: A Partzuf is a spiritual object that receives light for the sake of giving to the Creator and consists of three parts: Rosh, Toch, and Sof (head, trunk, and legs).

The head (Rosh) performs the function of receiving the upper light, feeling it, and figuring out how to work with it in order to receive it for the sake of bestowal, in the likeness of light. After that, the enjoyment of light passes from the head into the body (Toch) of the Partzuf and is felt there.

What the Partzuf cannot accept into the body is blocked by it for receiving, and empty desires remain from the waist and below (Sof), which cannot be filled for the sake of the Creator’s pleasure.

Question: In principle, we are talking about desires. Is the Partzuf a desire that is in every person, or is it a common desire of all mankind?

Answer: Both this and that. In general, we all represent the whole of humanity as one Partzuf. On the other hand, each of us and each part of us is also divided into Partzufim.

Just like in our world, if I see some type of pleasure, I automatically scroll through options in my head on how to optimally enjoy it. As I accept it, I feel this pleasure in myself. And there is still some part that I cannot accept for some reason. It is only in the spiritual that all pleasures are determined in relation to the Creator.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 9/26/23

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Question: As a result of the second restriction (Tzimtzum Bet), four worlds appear: Atzilut, Beria, Yetzira, and Assiya. Worlds are concealments. Why exactly after the second restriction do these filter worlds appear?

Answer: In order to begin to interact with the Creator, we need some degrees along which we can gradually approach Him. Therefore, the whole desire created by the Creator is divided into four parts, four degrees.

They are called the degrees of HaVaYaH (the name of the Creator). As we climb these degrees, we attain the name of the Creator and thus come to His revelation.

In principle, HaVaYaH creates these concealments, the four worlds: Atzilut, Beria, Yetzira, and Assiya. What is meant here is not the corporeal worlds, but the spiritual ones, which are measures of the Creator’s concealment.

By revealing the connection with the Creator at a certain level, a person rises first to the world of Assiya, then to Beria, and so on, up to the world of Atzilut.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 9/26/23

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Question: What does the first restriction mean?

Answer: The first restriction is an action when the desire to receive created by the Creator decides that it will receive pleasure not for its own sake, but only for the sake of the Creator.

Meaning, all the pleasure received from the Creator the creation will receive not in order to enjoy, although it was created in this way, but in order to feel how it gives to the Creator.

In other words, the light cannot enter the egoistic Kli. In the spiritual world we cannot enjoy for our own sake. And the fact that in our world we do it for ourselves, it is only in order to prepare us for a real spiritual sensation.

Therefore, it is impossible to use the connection with the Creator for your own sake. This is called the law of the first restriction.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 9/26/23

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Question: What is the screen (Masach)?

Answer: The screen is what creates the Partzuf that wants to reflect all the light of pleasure that comes to it from the Creator in order to become like Him and receive only for His pleasure.

In other words, the screen is an anti–egoistic property, a force, that does not let you receive for yourself.

Comment: There is also such a thing as coupling with striking.

My Response: Coupling with striking is a state when both the Creator and the creation (Partzuf) do not want to receive for themselves, but are ready to connect in order to please each other. That is, I am for you and you are for me, not for the sake of enjoying yourself, but to please another.

Baal HaSulam gives an example of this in the interaction of a guest and a host.

That is, the screen is a force of resistance. On one hand pleasure is forcing him, and on the other hand, he has the power of resistance. This is called coupling with striking.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 9/26/23

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In the article “The Donkey Driver,” a sage named Elazar talks about the six days of the creation of the world: each day is a revelation of the special power of the Creator.

The power of the Creator comes from the first three higher Sefirot—Keter, Hochma, and Binah, and then develops inside a person in the six lower Sefirot—Hesed, Gevurah, Tifferet, Netzach, Hod, Yesod, and in the final Sefira Malchut, which collects all the properties of the previous six Sefirot, and thus reveals the Creator within himself.

There are five levels of desires, which symbolize the five days of the creation of the world. The sixth day is Yesod, a collective action that mixes all the previous properties. The seventh day is already the filling of the corrected Kli with light; therefore, it is not customary to do work on Saturday, i.e., correction.
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From KabTV’s “Preface to the Book of Zohar” 9/3/23

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Our world is the desire to be filled, to enjoy. Essentially, this is its entire substance, its essence.

Therefore, what we see around us: the inanimate, vegetative, and animate nature, and humans, wherever we cast our gaze, before us appears nothing but matter, the property of which is to absorb, take in fulfillment, and become saturated.

The desire to enjoy is all that exists in our world. From molecules and atoms to gigantic stars and nebulae, everything represents only this desire.

Everything that fills our matter that makes it move and react represents not the desire to enjoy, but the enjoyment itself, which, by filling the matter, triggers its reactions, movements, and so on.

Thus, the desire that absorbs enjoyment is the only thing we have in the universe, which we have been continuously exploring and revealing for many, many years now.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/27/23

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Baal HaSulam calls the pleasure from connection with the Creator, which is included in desire, TANTA (Taamim, Nekudot, Tagin, and Otiot). These are the four types of light, manifested in the four stages of the Kli (vessel). The light gradually descends through these four stages and fills the Kli to the point where it is completely absorbed into the Kli.

There are such examples in our world. For example, when I start to eat something, I first feel pleasure from eating. This is called Taamim (taste). Then the pleasure begins to slowly disappear, but the tastes remain. Memories of tastes are called Tagin. And the memories of how these pleasures entered are called Otiot.

In the material world, if we eat something, this process arises within us naturally. The same thing happens in the spiritual world; when the light enters me and fills my Kli, it leaves its impressions in it— TANTA.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 8/27/23

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