Part 3:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter One. #1 ("You already know that we have no strength to study prior")
https://kabbalahmedia.info/sources/h97a60Mc
Reading item #1: (00:06) “You already know that we have no strength to study prior ...”
S. 1. (03:27) If we don't have the ability to discover anything beyond Atzilut then how does Baal HaSulam describe to us all of that?
R. There probably is a possibility, we'll discuss it later on.
Reading item #2: (03:51) “It means that from the world of Atzilut downward ...”
2. S. (07:42) It's interesting how he describes the process here, at first he says that you have to understand the branch in relation to the roots. How do the Kabbalists attain that?
R. How can I tell you how, from him having vessels of bestowal, that it somewhat resembles the vessels of the world of Atzilut so he can attain it and you can't. When you have, let's say waves that you can perceive in your eye, you have the ability to perceive waves that are ultra or infer, so you will see in those waves that's how it is. It's all according to the law of equivalence of form, if you don't have equivalence of form with a world of Atzilut that is above this world, you can't feel it, simple. That's why we need to come closer to the qualities of the world of Atzilut, what qualities? Qualities of bestowal, that's it, how to know from coming closer or not you have a ten, that's how you can feel if you're coming closer to it or not, that's it. Don't forget about that, you are given the ability, the opportunity to measure, check and see and to scrutinize for yourself as much as you are close or far from spirituality.
3. S. (09:29) It's not clear he says we take the branches in this world, and we clarify with them the reality of the Upper world that relates to these branches. What does it mean that we take this reality? What connection do we have from this reality to the Upper world?
R. Your inner qualities, as I said, your inner qualities have to be as spiritual qualities and somewhat resemble them then it will be called towards the spiritual qualities or be like a root-and-branch. The root is the Upper one, the qualities of the Creator and the branch is your qualities, that in somewhat resemble the Creator.
S. But they say the Sages found a special language to communicate their attainment of the Upper world in language, text and orally to the next generation. We understand what they write, we don't feel it perhaps, but we understand what they are writing or not?
R. That's still an issue to explain it because you don't feel the Upper world in anything. Here we are speaking about the Sages that attained the Upper world they're in the lower world and then they can organize themselves in a connection between the Upper and the lower one and start calling the qualities of the Upper world using the names of its branches in the lower world.
S. So now when we are studying Bnei Baruch, let's say we're studying every day, three hours, what do we absorb if we're not actually perceiving anything?
R. You can perceive, it's an opportunity to perceive according to what you equalize with the Upper world.
S. What do we get from that?
R. You start feeling the Upper world, you're also in the lower world and you can feel the connection between the upper and the lower, between the two worlds.
S. Is there some blessing that we study, and we don't understand?
R. No remedy will help you except for one thing, to study the right way like you should.
S. I asked you if there's a blessing in studying without understanding anything?
R. We're not learning in order to understand but in order to receive the force to bestow.
S. So there is a remedy without understanding, right?
R. Yes, that is the remedy, that we get the force of bestowal.
Item #2: (12:33) “The Ten Sefirot of Atzilut are lights in vessels ...”
Item #3: (16:20) “They are the matter of spiritual expansion ...”
Continues Reading item #3: (16:34) “It is written he saw in a dream and behold ...”
Item #4: (18:00) “These are names of the first three worlds that cascaded ...”
4. R. (27:49) In this way we read supposedly the introduction to the worlds of BYA that Baal HaSulam gave us here, what else are we left with. Obviously, it's worth reading again during the day and we don't need to remember anything of this but just get an impression of how he explains this whole matter. In general there's five worlds and the way they divide and what's in every world, as much as there's a difference in the world, as much as there's an entrance of the lights to the vessels, why there's ten Partzufim, ten Sefirot, ten lights in each and every one and so on and so on. In short, we should, it's worth going over it again, just in order so it's at least familiar in words and names and the rest of the knowledge of the system will come afterwards and according to the studies.
5. S. (29:11) Please say, it says an item three, that it first appeared the Upper vessels Keter, Hochma, and Malchut at the end and in the lights it's opposite so clearly understand the first light, the thin light lighter vessels appear and then the coarser and so what does it mean that the vessels appear, what does that mean?
R. Everything happens in the will to receive, the will to receive starts developing from the smallest degrees of the desire until it reaches the bigger degrees of the desire and the lights and according to that is revealed in the vessels from the smallest light to the greatest light, that's it. The vessels from small to big and the lights from small to big.
S. In the desires when something appears in the vessels, how can you describe it? Let's have some daily desires, how can I relate to what is discussed here or what kind of desires are these?
R. It's a big difference there are lights and vessels in order to bestow, meaning as much as I can use all the desires in me in order to bestow through the friends of the ten to the Creator. The Creator is come and see, that we discover him as a result of our work in connection in the ten so as much as I can connect myself to the ten, and through the ten bestow to the Creator, those are my vessels and according to that I can discover lights in them, meaning attainment of the Creator that is the light and in that way we get there.
S. I want to connect with a friend, I want to see, feel, incorporate with him. I feel all kinds of obstacles, just a daily example. Now can we somehow describe it in terms of lights and vessels?
R. I discover in me different degrees of the desire and then I can check, to what extent can I bestow on the friends, in what desire to connect to them to bestow anything I can obtain in that specific desire.
S. Degrees of desire is something we can …?
R. You have to discover with the help of the Upper light once it is revealed in you and it will give you the understanding in what states you are in, you can't determine, that you can't but you need to try and do all kinds of actions that still are not defined in Partzufim or Sefirot or numbers. You just simply need to connect to the friends as much as you can and to be with them in bestowal from between you to the Creator.
S. If I can, last question, I understood. So this I can't do, what I can do is discern the ups and downs and feel closer or farther from the friend and if the work, if I like the work or not. So what I can now measure and appreciate is that the beginning of some circle like that or the end of it or the middle of it?
R. Yes, the main thing is that we wait until it is revealed and it's not to wait, to work until it starts clarifying in us ,in our vessels all these discernments.
S. So what I can measure, research now is exactly that pace of the steps?
R. Yes, but as much as you express your will to receive and are willing to aim yourself to bestow to the ten.
6. S. (34:41) He writes that in the world of Nekudim there's already an association of quality of judgment and mercy in Keter, Hochma, Bina, I thought that Malchut will rise only to the Tabur?
R. Which Malchut?
S. That the association of judgment and mercy is only until the Tabur?
R. Malchut descends in all the Sefirot as much as it participates with them, it restricts the Sefirot at the Parsa, that's where she can rise to. If you're speaking above it in the Rosh so Malchut descends there in the Rosh to NE. That's what you're asking about, I don't understand exactly?
S. Yes, in the Rosh he rises to Nikvey Eynaim which arises to Keter, Hochma, Bina?
R. Yes, that's called Keter, Hochma, Bina, yes.