[W Kabu 10-Joy]

Hi Gil,

Seth asked for feedback about his new Pticha class, but we have no email or place to specifically communicate with him, so I’d like to post something here in the hope he will receive it.

Please let him know that the way he is teaching the course is helping people who have taken Pticha and/or the Blueprint of Creation before. His friendly style when using the whiteboard as we read through the Preface together in class, coupled with his warm enthusiasm for the material and how it relates to everyday life make it easier to understand this difficult material. Perhaps part of his success in teaching Pticha flows from his occasional plunges into poetic revelations—apparently springing from years of deep and focused study—about the intricate, yet simple beauty of the Hebrew letters, words, and Gematria.

Above everything, his humility and his desire to connect with the friends opens our ability to feel the truly remarkable and life-changing nature of the Preface.

I know this all sounds laudatory and that the Rav says it’s not wise to absorb too much of that sort of thing, but from my point of view, if he continues to connect in his personal Ten the way he is connecting in the class, his humility will continue to grow and his success will expand with it.

In short, it seems as though, without knowing it, he has been waiting to teach Pticha since before he was born.

All is the Creator.

Joy Sikorski

[W Kabu 10-Joy]

Gianni, I am confused and have 2 questions based on the Related Materials pdf, “The Teaching of the Kabbalah and Its Essence.” Both questions come from the first two paragraphs under the section “Root and Branch in the Worlds.”

1. In Paragraph 1 (below), what do “form, substance, and quality” mean ?
2. In Paragraph 2 (below),  what do “… relation between matter and form,” and “… quality of form” mean?

Paragraph 1: “Now it is easy to understand the matter of root and branch in the worlds. Each of the manifold still, vegetative, animate, and speaking in this world has its corresponding part in the world above it, without any difference in its form but only in its substance. Thus, an animal or a rock in this world is a corporeal matter, and its corresponding animal or rock in the higher world is a spiritual matter, occupying no space or time. However, their quality is completely the same.”

Paragrah 2: “And here we should certainly add the matter of relation between matter and form, which is naturally conditioned on the quality of form, too. Similarly, with the majority of the still, vegetative, animate, and speaking in the upper world, you will find their similitude and likeness in the world above the upper. This continues through the first world where all the elements are completed, as it is written, “And God saw everything that He had made, and behold, it was very good.”

Thank you in advance for your kindness in helping me with my confusion.

Joy S.

[W Kabu 10-Joy]

Thank you, Gianni, for making the Preface increasingly more user-friendly. You are a gifted teacher, and much appreciated for the time and effort you put into helping us yearn to correct and connect.

[W Kabu 10-Joy]

The whole world is inside of me and I must feel it there and take it all to the Creator. The only way I can do this is by desiring to unite with the other broken souls so that they can attain adhesion to the Creator. This desire is the prayer that attracts the reforming light that will allow us to rise above the border (parsa) between Malchut and Zeir Anpin in Atzilut.

[W Kabu 10-Joy]

Our only way of drawing the reforming light is to feel our complete inability to understand any of this in our imaginary/corporeal/5 senses form, correct?

[W Kabu 10-Joy]

Thank you, Gianni, for your detailed answer. I appreciate it!

[Author]

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