Raita Botayvino, Amadloinu, Andinu Umasiya, Adinu Kunanunu Umasiya, Adinu Kunanunu, Adinu Kunanunu, Darut Bona, Wendaf Resh Memchet, and in the last session, Resh, Memchet, and Tzadik. So we talked about Shekha in the last session, and we talked about the Arizal's remedy for Shekha: fixing the three Alephs, connecting them to the Akiyas, and therefore making it Shekha Aleph, Aleph, Aleph.
We're also talking about pushing down the mochin (spiritual intellects), which we call mochin de-katnut (smallness-level intellects), and lowering them to the Yesod (foundation) of Ze'er Anpin (the small face). We're starting with the mochin of katnut, which is the Elohim, the original, before we put in the Gimel Rishonot (the first three). We're putting in the Gimel Rishonot, but the lower parts are the katnut (the lower part) of it. At the time of the Yenikah (nursing), we have Hagat Nahi (the lower six sefirot), nitlabshu betoch ha-kelim ha-chitzonim shel Nahi de-Tevunah (clothed in Tevunah's outer Nahi vessels). So the katnuts are in the Kelim (vessels). We're going to call them Kelim ha-Chitzonim (outer vessels), which is fine. There are different types of Kelim: Kelim ha-Chitzonim, Emtza'im (middle vessels), and Penimim (inner vessels) shel Nahi de-Tevunah.
So we're in Tevunah (understanding). Tevunah is part of Ima (mother), as we know. We learned that you have Yisrael Saba u-Tevunah (Israel the Elder and Understanding), and that's Yisrael Saba and Tevunah; that's actually the lower part of Ima. It's called Tevunah. Then it goes from down there into Ze'er Anpin. So, the moach of Chokhmah (wisdom)—okay, shebetoch ha-Netzach de-Ima. Let's go slowly. We're in Ima. We're on the right side. Netzach (victory) is on the right side; Hod (splendor) is on the left. What's on the right side? The moach Chokhmah shebetoch ha-Netzach de-Ima, mitpashet (spreads) b'shelosha perakim. Netzach de-Ima is made up of three parts. It has three sections. Imagine your leg. The leg also has three parts: the hip, the knee and the joint, and the ankle. So if you break it up in Mebbe Sadiha Ze, you see that it's three parts: mitpashet b'shelosha sefirot Chokhmah, Chesed (kindness), Netzach. The right side is going to have Chokhmah, Chesed, and Netzach, which we call Chach (Chokhmah, Chesed, Netzach). That's the right side. U'moach Binah (understanding) shebetoch ha-Hod de-Ima mitpashet b'shelosha sefirot, BaGaH (Binah, Gevurah, Hod).
Hod is going to have three parts, and that's going to have what we call BaGaH. What's BaGaH? The left side: Binah, Gevurah (might), and Hod de-Ze'er Anpin. That's in the middle column, where the Yesod of Ima is, because Yesod is also in the middle. We're always going to learn this principle: the Yesod of Ima is not long; it's short. Just like the Yesod of a nekevah (female), it's not long. A man's Yesod is long. A lady's Yesod is nothing. It's not like that; it's tiny.
So we're always going to refer to the Yesod of Ima. That means when we're going to talk about, let's say, Tevunah, Tevunah is malbish (clothes) on Ze'er Anpin. When we talk about the Yesod of Tevunah, it isn't going to go all the way down to the Yesod of Ze'er Anpin, because it's not long. The Yesod of Tevunah ends at the Chazeh (chest) of Ze'er Anpin. And it's also open. We know that they're closed. The moach of Da'at (knowledge) is different from Chokhmah. Chokhmah is going to line up on the right side. Let's say the Chokhmah of Tevunah will line up on the right side of Ze'er Anpin. Binah will line up on the left side, because it fits into the columns perfectly. Da'at is going to line up to the Yesod or to the Chazeh. Ki yesh po shtei binot ki ad makom ha-Chazeh de-Ze'er Anpin, hu melubash ve-satum toch keli ha-Yesod de-Ima (Ima's Yesod is clothed and sealed). Very good.
That means you saw that Ima ends at the Chazeh of Ze'er Anpin. Up to this point, it's sealed. You don't see anything. Let me review what we're discussing here, because he went into a different topic. He veered off. We're talking here about hitlabshut (enclothing). Hitlabshut means we have Ze'er Anpin here. What do we have on top of Ze'er Anpin? Tevunah. Tevunah is going to go into Ze'er Anpin. How is it going to work? The Nahi (Netzach, Hod, Yesod) of Tevunah goes into the right, left, and center of Ze'er Anpin.
Let's talk about the Netzach. The Netzach is going to go down to the right side, and therefore it's going to fill the three columns on the right side, which are Chokhmah, Chesed, and Netzach. So the right side is going to be covered. That's the Netzach that goes all the way down the right side. The Hod is going to go all the way down to the left side. What's on the left side? BaGaH. You're going to have Binah on the left side, Gevurah on the left side, and Hod. Beautiful. What do we have left? We have the Yesod now. The Yesod is not going to make its way all the way down the middle column, because the Yesod of Ima, or Tevunah, which we're in, is katzar (short). So it only makes its way down to the Chazeh. Gorgeous.
Now, if this is the Ze'er Anpin, and I break into the Chazeh, making a cut into the Chazeh, what do I see? The Yesod of Ima. But there's no cut there. It's sealed, so it's in vain. What's underneath? Underneath, that's it. What you have here looks like this, if I can draw a picture, just so you see what it would look like. Okay, I'm going to cut this to Maggie and David's schedule. Let's say here's Ze'er Anpin. Here's the right side, the left side, and the center. Now you're going to have Tevunah here. Tevunah is going to send the Netzach. The Netzach is the right side; this is Netzach, this is Hod, and this is Yesod. What do we say? The Nahi of the Elyonim (higher ones) goes into the Tachtonim (lower ones). How is the Netzach going to go down? The Netzach is going to go straight down on the right side. This is the column where Chokhmah is here, Chesed is here, and Netzach is here. That's called Chach. So that goes straight down, perfectly. Then the Hod is going to make its way down into Ze'er Anpin. This will be the Binah of Ze'er Anpin, the Gevurah, and Hod. That's called BaGaH. Beautiful. The Yesod is not going to make its way all the way down. It's going to make its way to here. That's what it's going to look like. The Yesod is going to end up at the Chazeh of Ze'er Anpin, in the middle line of Ima, or whatever. The Yesod is stopping there.
Now we have to deal with the rest of it. Correct, the Yesod stops here. That's where we're holding now. We're going to discuss the difference between the moach of Da'at compared to Chokhmah and Binah. Ki ad makom ha-Chazeh de-Ze'er Anpin, which means until the makom ha-Chazeh de-Ze'er Anpin. By the way, let's discuss: is this the Yesod coming down? Where is the Yesod coming down into? The middle part of Ze'er Anpin. What is the middle part of Ze'er Anpin at this point? Da'at. So the Yesod is melubash in the Da'at of—what's the middle point? Let me write it clearly for you: Tiferet (beauty), Yesod. This is Da'at. So you have Da'at, Tiferet, Yesod. In the Da'at, the Yesod is banked in, encased in the Yesod. Ve-hu melubash ve-satum toch keli ha-Yesod. That's it. It's locked in because it covers it up. Ve-siyum ha-da'at ... ham mitkalam min ha-Chazeh ...
The Da'at, however, is mitpashet, because it's open. So the energies in Da'at are actually going to mitpashet beneath the embankment. Whatever is being covered by your Yesod, we're not going to benefit from, because it's covered. Your Yesod is covering it. However, since Da'at is open, it's going to send out its energies beneath. Although it's enclosed until here, it's going to break. There's nothing clothing below it. There's nothing beneath the Da'at. So it's open, and it's going to let out the energies beneath. What's going to happen in this Gilui (revelation) here? The Da'at is going to send out five Chassadim (kindnesses), and the five Chassadim are going to jump into Chesed, Gevurah, Tiferet, Netzach, and Hod. We'll see how that works. It can deliver the Chassadim here. This is the taste of the thing, why the Da'at of Ima is spread in six ketzavot and does not descend in yosher.
Let's talk about this. This was all about the way Ima is mitpashet, but now let's talk about the way Abba (father) is mitpashet. The Yesod of Abba is aruch (long). Let's imagine the same story, but happening now with Abba. This is Tevunah, but on the other side we have Yisrael Saba. Let's say the same story: Yisrael Saba, and here you have Netzach, Hod, and Yesod. Beautiful. What's going to happen? The same thing, and this is the Ze'er Anpin here. In Ze'er Anpin, you have the right side, the left side, and the middle. What's going to happen? It's going to come all the way down, just like it came down, and it's going to be malbish. What's going to happen on the left side? It's going to come all the way down. The chiddush (novel point) here is in the middle. Since the Yesod of Abba is aruch, it doesn't end here like Ima, but it's going to go all the way down. So the Yesod of Abba is actually concealed. You don't see the Yesod of Abba in Ze'er Anpin. It doesn't have a Gilui, because it's just melubash, the whole center column. Therefore it just covers. You don't see it, whereas the Yesod of Ima actually ends here, and therefore there is room underneath it. There's open space. That open space is where we're going to have the Orot (lights) of Da'at come out. The Da'at of Ima is going to come through the Da'at of the Ze'er Anpin, right? Correct. This is the Da'at of Ima. Exactly. The Da'at of Ima is... Since it has nothing holding it, it just stops. Right. The Yesod of Ima came down. The Yesod of Ima came out in the Da'at of... Within that, Yesod doesn't have the Da'at. Yes, from above. Exactly. So it's all going down. Therefore, you're going to have the Yesod stop, and then all the other mochin that are coming from above are just going to make their way down.
This is going to be a very important Yesodot (principles) that we could learn. Because it's that important, I'm going to start again in this paragraph, only because he went to a different night. He caught us by surprise this afternoon, and we need to clarify what we wrote to him. These are the processes of the birth of children below the foundation of the NLP. In the beginning, we need to clarify what we received from the Arizal. The processes of the birth of a child were first dressed in the form of a picture of a baby. Look at the picture of the baby. Then we put all of this into the NLP.
This is the part that I want to add to you. When I told you that Netzach is coming down from Tevunah, Netzach includes the whole right side of Ima. What's on the right side of Ima? Chokhmah, and you have Chesed. All these energies filter down into Netzach. They're on the right side. They're going to come down here. Now, asher bo shelosha perakim mitpashtim b'shelosha sefirot Chokhmah, Chesed, Netzach, so it doesn't make its way down into Chokhmah, Chesed, Netzach of Ze'er Anpin. U'moach Binah shebetoch ha-Hod de-Ima, which is moach Binah shebetoch ha-Hod de-Ima, mitpashtim b'shelosha sefirot BaGaH, like, ki mi-tzad she-hem Binah, Gevurah, Hod, Ze'er Anpin, Abba. U'moach Da'at shehu Yesod. Let me make it clear: the Da'at of Ima is here. This is Da'at and this is Yesod of Ima. So the Da'at goes into Yesod, and then together the Da'at and Yesod are going to go down into Ze'er Anpin. Here the Yesod is not a piece, and it is not a piece, it is not a piece. It is going to stop here. It's also open. The Yesod of Ima is open here. It is sealed at the bottom, but the pi of Yesod is open until here. It's covered up, but once the Da'at continues its way down, it's going to be open. That's why it's able to jump to the—it doesn't go down because once it gets to this area, the gravity is going to pull it all over. When it comes to the Da'at, Yesod de-Abba, since the Yesod de-Abba goes all the way down, it pushes everything all the way down. Everything's enclosed here, so the Chassadim are not able to move around.
When the mochin come down, the Kelim are coming as well. This is just a general principle: whenever we're going to have the Elyonim coming down to give mochin to the Tachtonim, it's always going to be in that system: the Yesod of Ima is katzar and therefore only makes its way down partially. Therefore, there's an open space here. As a result, the Da'at of Ima and all the other energies that are coming down will have a revelation, which is a good thing, which is a good thing. But in Abba it doesn't happen.
It's very important to recognize that this is going to be part of the miracle of Purim. When we get to the kavanot (intentions) of Purim in this system, we're going to learn a tremendous aberration, which only happens one day here on Purim. Instead of this getting covered up—because after this happens, Abba comes up and covers over this, and therefore ultimately it gets covered—on Purim day it's going to remain revealed. Therefore the Chassadim are going to be coming out the whole day of Purim, and that's what makes Purim one of the holiest days of the year. The way this configuration gets set up, it gets locked in this position, so to speak, and therefore there's a—we call it a Gilui. That's why when we open the Megillah, we reveal the Megillah. Megillah is a Gilui, because there's a Gilui of this Apte to Tayyeso that we're bringing up, but that is for another day. Go back to our story.
The three that make it to the top three of the NMP ultimately—all the... Like we said, I'm going to fall into Yesod, because when the tools of Naidim come down, they don't come down half of them, but the whole. In terms of the knowledge, the lower part is being used as a tool, which is the eye of the eye, which is the eyes of the tool, and they come down instead of being used as a tool as the eye of the eye, and they don't come down as a tool. Whatever comes out of Da'at will remain above. It's just all the other parts that will come down. It's because the intellectuals who call themselves wisdom or the building of smallness, who are being used with their tools, which are called the Ima, and also the Da'at, which stands on top of the head only, which is confined within the foundation of the Ima, all of these fall down into the foundation of the Ze'er Anpin.
Bottom line: once we push all the mochin down, we're pushing everything down to the foundation of the Ze'er Anpin, but the five Chassadim are what stay up as the five Chassadim of Da'at. The point of this was that everything we said at the katnut level is basically now finding itself in Yesod of Ze'er Anpin. That's the deeper thing: everything ends up over there, and now we're able to put in the top three, the top three levels.
Remember when we saw the famous Gemara where the son of Rabbi Yehoshua ben Levi went up to the Shemayim (heavens), and when he came back down, his father asked him, “What did you see in the Shemayim?” He said, “I saw a topsy-turvy world.” The simple explanation is that it's a backwards world. The people who are Hashuv—important—in this world, in the next world they're nothing. The people who are nothing in this world, in the next world they're something. Therefore, he says, that's a topsy-turvy world. That's the simple interpretation. He actually saw that Rabbi Yehuda was higher than Shmuel, who was his rabbi. So you see the topsy-turvy world. What's the real depth of this? Amazing. The neshamot (souls) of the Amoraim (Talmudic sages) come from the katnut. They come from the shoresh (root) of Elohim. The neshamot are from the dinim (judgments). That's Amoraim. What happens if you were originally on top, because the mochin come down originally on top, and as we put in more mochin, we push them down? Elyonim end up becoming Lemata (below). It's referring to the mochin of katnut: Elyonim Lemata. But if you came from the Da'at, then already we say what they don't actually—they actually are going to go into the five, into the five, five signs.
That's an interesting way of learning the Gemara. Basically, that Gemara is saying the Amoraim who come from—so they experience this principle. They were on top originally, because that's where the mochin were on top, but as the new mochin come in, it's going to push them lower to Tachtonim. The Tachtonim, which is the Da'at, which is lower, are going to remain, because the Chassadim that come out of the Da'at are going to be the pashet for the stadim. The Da'at—the only pushing down is by the mochin. We don't want to push down the mochin; that's Chassadim. We want them to stay on top. We're just subjugating the mochin, the katnut, when they come in to build up the Gimel Rishonot. We want the katnuts to be on the bottom, and we want the gadluts to be on the top.
Ve-lachen ha-shoresh shelahem she-hem ha-mochin be-shalosh rishonot, tzarich le-khafotam u-lehoridam lematah ad ha-Yesod, aval ha-Da'at ha-mitpashet lematah be-shesh ketzavot, she-eino ela anaf pashut, ein tzarich lehoridam lematah.
Now let's review, so we know where we're standing. We're learning that Ze'er Anpin has seven spots. It's missing the top three. So we need to bring in Binah, Chokhmah, and Keter. And we need to bring in the three. Or Chokhmah, Binah, and Da'at. Whichever way you want to look at it. Sometimes it's called Keter, Chokhmah, Binah. Sometimes we call it Chokhmah, Binah, Da'at. Either way, we have to bring in the top three. We said that we don't bring these three in in one shot. We bring them in in two shots. First, let's say we deal with Chokhmah. We bring the lower part of Chokhmah in, and then we bring the top part of Chokhmah in. The lower part is called the Katnut, and the top part is called Gadlut (the top part). The katnuts are always going to be Dini, Elohim, and the gadluts are always going to be, what do you call it, Shemot Yud-Kei-Vav-Kei.
We also learned that in each item, we have five parts: Nefesh (life force), Ruach (spirit), Neshama, Chaya (living essence), and Yechida (unique essence). It's made up of five parts. We learned that the Nefesh and the Ruach part are always there, which means the lower parts, the Hagat Nahi of each level, are always in existence. Ner Hashem (The lamp of Hashem). Our job is to bring in the top parts of each of these partzufim (configurations), so we don't really have to work on the Hagat Nahi. We need to bring in the Neshama, the Chaya, and the Yechida. When we're bringing these in, we bring them in incrementally. Bringing in the Neshama would be considered Katnut Rishon (first smallness level), and bringing in Chaya would be considered Katnut Sheni (second smallness level). When we bring in—when we bring in the... which means first we bring in the—and the—and the of the—and the of—or, if you want different words, we'll give different words to make it easy for you. Is—is—and is. Therefore, when we're bringing in the level that is the third, before the top, we have to bring it in slowly.
If you ask me, “The delivery truck that's delivering the Gimel Rishonot—I have a shipment of Katnut Sheni. What am I delivering?” Katnut Sheni. Katnut Bet (second smallness level). Look at our chart. Chazak Baruch. Katnut Bet would be Binah is Katnut Alef (first smallness level), Chokhmah is Katnut Bet. Above Binah, that would be Katnut Bet. If I say I'm delivering Katnut Gimel (third smallness level), that would be Keter; that would be Yechida. That's why you'll always hear only—you'll never hear Katnut Dalet. You'll only hear Katnut Rishon, Katnut Sheni, Katnut Shelishi (third smallness level). Very rarely, I must say, can you even hear about Katnut Shelishi.
The Nefesh and the Ruach always remain. Meaning, we're always missing Neshama. Our job is always to put these three in. When we put them in, they're put in increments. When I put in Neshama, it's part A, part B. Part A is called the Katnut. Part B is called the Gadlut. Since it's Neshama, it's the first level, so we call it Katnut Rishon. When I get the Chaya, we call it... When I get the Yechida, I call it... Once I do that, it happens incrementally, as we learned in the previous shiur.
Now let's say I'm coming into prayer Shacharit. Beautiful, I come in the morning. I want to know how the olamot (worlds) look when I come to prayer Shacharit in the morning. What does it look like? I come in and say to myself, “Okay, I have Ze'er Anpin. Now I have to make Ze'er Anpin complete. I have to make Nukva (female partzuf) complete. I want it to be full, I want it to make a zivug (coupling), and I want to bring new neshamot, new hashpa'ot (influences), down to the world.” When I wake up in the morning, to my dismay, I see there's no head. Ma fi rosh, Ze'er Anpin doesn't have a head, and Nukva doesn't have a head. How am I going to make a zivug here when we have these headless partzufim?
No problem. The Torah says we have a fix for this. First you have to get dressed, put on your tallit (prayer shawl), put on your tefillin (phylacteries)—we'll learn what that does—that already starts to prepare the action. The main thing is to get to Keriat Shema (recitation of Shema). That's a big destination. Make sure you say Keriat Shema slowly, with kavanah (intention), and that's going to bring in the Katnut: the Katnut on the Ima side, on the Nukva side. Yuri, by the time I finish Keriat Shema, I have the Katnut of Ima. So let's say I'm at Neshama, which is Binah. I have the lower level in here, but Neshama is not complete yet because it's missing the top. When will it get the top? When I get to the Amidah (Standing Prayer). When I get to Amidah, I'm not only going to build up Binah, but I'm also going to start to build up Chokhmah, and I'm going to build it up on that side as well, and build up everything. By the time I've finished, you know, my my Gen Abraham, everything is going to be configured correctly. Now I have a full head, and I have Sim Shalom.
We have the Siddur in front of us. We should always keep the Siddur here. You'll see that. Let's see if he gives it to us just in a... I'm sure he gives it to us like this. You'll see it at the end of the Amidah, when finally everything is correct. Sim Shalom is going to tell you like this. So he brings it to us. He doesn't bring it here; he brings it the second time we do this, in Vaya'avor, when we get to LeDavid Elecha. We're going to get part of—or maybe because I'm looking at Mincha—one second, take that back, because I'm looking at Mincha. Let me see if it brings it up in Shacharit. I just wanted to show you what it's going to look like. In Shacharit, in LeDavid, he says over here, lifnei amirat LeDavid Elecha, yechaven b'dibur la'asot teshuvah gemurah. Okay, that's his kavanot here. Then ve-kivan yichud, this is the—this is everything, which is going from bottom to top. Go this way. This is the bottom, is the middle, and is the top. And since we're dealing with—so that's over there.
At this point there's a tremendous—when the president—this is tremendous. This yichud of it, tremendous. The Kaf HaChaim says if they say Kaddish at this point, you don't answer. It's like the Amidah; you don't answer during the David, because of the yichud. In the siddurim that we have—meaning the real siddurim—if you look at the... This is going to be Shabbat, Shabbat; you're not going to have it in there. I wonder if he brings it. I just want to show you some of the siddurim. Maybe Rabbi Ben Zion Mutafi might give you a little flavor of it, because he likes to discuss those things. Let's see if he gives you the flavor of it, just to show you that by the time you finish the Amidah, you're in a good place. It seems Shalom. Usually the kavanot of Birkat Kohanim (Priestly Blessing), which we're definitely going to see at this show—this happens to be a very beautiful siddur. Let's see if he gave you the LeDavid one. No, he's not as generous as the others. Okay, that's fine. The point is that we're building up. I just reviewed this so you know what we're talking about: katnuts and gadluts. We're building up the mochin gradually. We build them up at the katnut level and the gadlut level.
The Rav says here, ve-hinei kesheyordim shelosha Elohim ve-shelosha mochin be-sod ha-katnut. When Elohim comes down ad Yesod de-Ze'er Anpin, because it goes down to Yesod, we're going to learn that in the Yesod of Ze'er Anpin there are also five Gevurot. The Gevurot that enter the Yesod are going to be left with these katnuts. Those are the five Gevurot. The Menatzpach (five final letters) is connected to Gevurot. Ve-im shelosha dinim elu, she-hem Elohim.
Now you have the three Elohims that are going to come down, because you have the three, Chokhmah, Binah, and Da'at. Each one has an Elohim. By the time we finish, we send them all down to the Yesod of Ze'er Anpin, and it also has the five Menatzpach. So five plus three, harei shemona Gevurot. Ve-nechdakot le-shtem bechinot, she-hem ha-chamisha u-shelosha. We're going to divide it into two parts, five and three. This is a secret, on the day of the completion of Yitzchak. What is completion? In the book of our Rabbis, the Gemal. What is the Gemal? It is a symbol of the creation of two worlds: the He and the Gemal. They are the letters of the Gemal. They stand on the foundation of the Nukva, which is ultimately going to get down to the foundation of the Nukva. We know that Yitzchak is the root of the creation. Yitzchak is the law. So where is the Gemal of Yitzchak? Beautiful. Therefore, that's what she's referring to. Very nice. I didn't pay attention to that. Beautiful, fantastic. So that's just a—when they finally make their way all the way down to the Yesod of Malchut (kingship), you're going to have an eight, a system of eight.
Ve-da ki kemo Shinet ben etzer, ki ha-chassadim ha-megulim shel ha-gadlut yordim ba-Yesod ve-chozrim la'alot mi-matah le-ma'alah kedei lehagdil et Ze'er Anpin, ki eilu ha-Elohim de-mochin de-katnut she-mitpashtut ha-sheket savot shel kom megule yordim ba-Yesod ve-chozrim ve-olim le-ma'alah im ha-chassadim de-gadlut ha-megulim.
We learned earlier this afternoon that these that went down actually end up going back up again, because here there's a Gilui; it stops. The Yesod ends here, so all the mochin that had come out of the Da'at of Ima are able to be mitpashet. Once they mitpashet here, they're able to go into the Chesed, Gevurah, Tiferet, Netzach, and Yesod. That's what we learned before. Tachtonim, the Ma'alah (ascent). The Tachtonim are able to, because these are not mochin of katnut; these are just the mochin themselves. So this is veda, which we learned about yordim Yesod, Yesod mimatah from below. It causes the Ze'er Anpin to grow. Ki eilu ha-Elohim de-mochin de-katnut she-mitpashtut yordim. Beautiful.
Here, Yaakov is called Katan (small), as it is written, Yaakov ki katan hu (Jacob is small), to emphasize that he had the name of Katnut. Early on, he was Katnut. Also, besides the name of Katnut, there was Yaakov as the name of Katnut. He saw the foundation, which is called Sulam (ladder). Sulam is against the foundation, like, you know, the ladder. Mutzav artza (set on the earth). Mutzav artza was all the way down, because it's called Sifra de-Zohar. All of a sudden, he sees the coming out of the—and maybe going into the—when Shaul went to the magician in order to see whether she should go to war or not. The Pasuk (verse) says she says, “I see angels coming from the ground.” But what's the explanation? According to this interpretation, it comes out, ve-hinei malachei Elohim olim ve-yordim bo (Angels of God ascending and descending on it), that malachei Elohim, which is the katnut because it's Elohim, olim ve-yordim bo: we yored into the Yesod, and after that we yored to the Yesod; in the place where it was meguleh, it was oleh. It went back. I just want to read that again to make sure we get the derash (interpretation) correct. Ba-inyanu, third line of the right column. And that's what it means. Mutzav artza was on the ground. Karizka. Which means some of the islands were yored, which means some of the were yored into the, and some of them were—which means the energies of the five were and the were. Beautiful. The name is Yaakov, the name of the katnut, so that means that's the katnuts. What are they doing? They're in the Sulam; they're in the Yesod now. Some of the items in the Yesod are going to remain below, and some of the items are actually going to go back up. That means the five Chassadim are going to make their ways to the way of Quds. Okay, beautiful. We'll stop here. We have another session.