Morning Lesson October 21, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 2:
Baal HaSulam. The Gatehouse of Intentions (Chapter 4. #38)
Reading chapter. 4. #38 (00:13) “Succinctly, the resulting rule is this..” twice
1. R. (02:42) It is written in a bit of a confused way but later we will see Also there's many questions about this by many Kabbalists, great Kabbalists over the years as asked and also the drawings seemingly contradict each other.
Reading Simple Light #38 (03:07) “The resulting rule is that the Raglaim of AK..”
2. S. (08:44) Can you explain what the central point is, there's some confusion?
R. There's a central point in the first restriction which is in the Sium and there's a second central point of the second restriction which stands are the Parsa.
S. I understand that but what does it mean essentially?
R. The point of restriction, towards which forces there's a restriction now. If we are talking about the forces of receiving in order to bestow or bestowing in order to bestow, accordingly we will have the central point that is different in this one and in that one. The central point of receiving the right to bestow is in Malchut and bestowing in order to bestow is in Bina.
3. S. (10:06) What are those vessels that are called the Raglaim of AK of Straightness that extend to the Sium of this world
R. These are simply 10 Sefirot which go through all the upper discernments from the Rosh of SAG where they began to expand. All of these Partzufim which are Atzilut, Beria, Yetzira, and Assiya. This is how they expand to all of this world.
S. Are they called Raglaim of Ak?
R. The Raglaim of AK is before that. That is the Galgalta of AK until the Sium of Galgalta, that is where the Raglaim of AK end.
4. S. (11:12) Can you remind us what the lower halves of the circles are? Is there a difference between the two halves?
R. Yes, let's say we have a Parsa, above the Parsa around the point of the restriction. Let's say it is the second restriction which is the Parsa, we have the upper Igulim circles and below the Parsa the lower Igulim, Lower circles.
S. If I remember then a circle then has no certain point has no discernment.
R. Yes, towards this point it could be in one equality. That's how it was in the first restriction.In the second restriction which came, changes the systems a bit.
S. What does it mean below? What are the lower ones?
R. Well, if the Parsa and upon it, this is the point of the second restriction and above this point you have a circle, the upper half of the circle and below it at this point you have the lower half of the circle.
S. According to the drawing I can understand it but I guess there's a more internal meeting?
R. Of course, it has nothing to do with the diagram, the understanding but all the vessels of bestowal are above this point in the upper circle and all the vessels of reception or in the lower circle.
5. S. (12:54) What is the difference between bestowal of the circles of this point and the bestowal of the circles above the Parsa?
R. The question is not so clear the words. Towards this world, which is below the Raglaim of AK and upon it all of these circles seemingly do not expand to, that we are talking about. Then upon the point the vessels that are below Parsa then the circles that are below Parsa bestow. The lower half circles.
S. What is the difference between these two bestowals?
R. What form of bestowals? The ZA of Bina, the lower seven of Bina.
6. S. (14:00) It is said that the world of Atzilut is greater than the three other worlds, what is the meaning of that?
R. The world of Atzilut is greater because it is made of vessels of bestowal, from GE. From all the vessels below the Tabur of AK. From GE the world of Atzilut was created and all the world's BYA were made from all the AHP of all of these worlds.
7. S. (14:54) If I understand correctly the work of Lishma starts from the second restriction or is it previously from the worlds of BYA?
R. The work of Lishma does not have to do with the first or second restriction or the second restriction but has to do when a person can come to actions in order to bestow.
S. Where is that with respect to the drawings here?
R. I do not want to talk about that.
8. S. (15:36) And his feet stood on the mountain of Olives between the two points of Sium. These three worlds, what are these three worlds? Is it Abraham, Isaac and Jacob or is it something else?
R. How did you get so confused ? The three worlds are the worlds of Bria, Yetzira and Assiya which are a result of ZAT of Bina, Zeir Anpin and Malchut.
S. These three worlds, is there some?
R. There is no connection to Abraham Isaac and Jacob.
S. I meant the connection of incorporation, maybe not a good example. Is there a matter of incorporation in the three worlds?
R. Incorporation in what?
S. Incorporation of the right, left and middle line or is there no connection here?
R. We will talk about it later, there is somewhat something you are asking correctly.
S. There is a connection?
R. Yes.
S. Thank You.
9. S. (16:55) What is the meaning that the Raglaim of Arich Anpin revolves and surrounds all of these Raglaim the previous Partzufim?
R. The Raglaim or Arich Anpin come all the way to the Sium. The problem of the connections with the drawing is we need to read more and see how much there are things there that you will get confused and doubts there are many disputes here, there are many contradictions here.
10. S. (17:42) Are we talkin about in this article about the expansion of the light from the world of Adam Kadmon to this world?
R. Yes.
Continue Reading Simple Light #38 (18:02)“The reason he regards the Raglaim of Atik...”
11. R. (19:45) Doesn't seem to me that it's clear. Maybe you should read it again.
Reading again (19:49) Simple Light #38 “The reason he regards the Raglaim of Atik...”
12. R. (21:14) We will see this in the continuation.
13. S. (21:22) What is there in the Parsa that basically limits the light until the Parsa, on one hand with respect to Atzilut and with respect to the world of Beria until the point of this world?
R. Until the Parsa we are still have some vessels of bestowal, the illumination Binah, the ability to be in bestowal. Below the Parsa it is no longer, it's the second restriction, vessels of reception cannot work below the Parsa and therefore the Parsa, we call it that it behooves the Parsa.
14. S. (22:11) What is this discernment of the Raglaim, the feet, the legs?
R. The Ragalim, the feet, is the lower two-thirds of NHY. They already do not have the vessels of reception and they have corrections in them. There is the bends of the feet, raising of the feet in order to use the legs to use them, but you cannot use the legs of the feet themselves. There is no vessel of bestowal there.
S. This is not regarding the vessels of reception?
R. No, the will they receive yes, but not qualities of bestowal.
S. If I understand correctly he is trying to explain that there is congruence between the circles, between the two circles and there's something between is that correct?
R. Yes, something correct there.
S. What is there between the circles?
R. There is a center, connects them and the mutual bestowal between the circles is to the straightness.
Reading #40 (23:39) “Another time I heard from my Teacher..”
Reading Simple Light #40 (24:46) “After the correction, there was no…”
15. R. (25:39) Yes, meaning like a ball inside of a ball inside of a ball like that, this is how they kind of give this the depiction.
Reading #41 (26:01) “You should Know that the Partzufim...”
Reading #42 (27:18) “This is the meaning of the Wisdom of the Combination..”
Reading #43 (28:25) “This is the meaning of BeHibara’am..”
16. R. (28:51) This is how Bina is called, the small Hey. Malchut is called the big Hey and Bina is called the small Hey.
Reading Simple LIght #43 (29:02) “When they were Created...”
17. R (33:32) Now we need to read #44 above, yes we didn’t have that yet.
Reading #44 (33:40) “Since the Ten Sefirot of Atzilut clothed..”
18. R (34:19) Meaning the Torah actually begins with the world of Atzilut ,maybe we will conclude, we still have some time, we can do #45 maybe.
19. S. (34:58) I'm sitting here for 40 minutes and do not understand nothing, 40 minutes and I am understanding nothing, so much material. People are still asking, tell me how does it help me that I'm sitting here 40 minutes, I have no patience, my nerves are growing. How does that spiritually grow me?
R. Where do your nerves come from dear student, from you not understanding anything or from the fact that you don't understand the others do understand?
S. I think both. I also hear the questions of others and I'm thinking what, are they Kabbalists that they are asking questions?
R. That's what turns you off, so you need to be happy. It's not that you are ignited by anger, you should be happy that you are amongst people who understand and you do not. You have a good environment.
S. A good environment, yes but I'm asking how does it help me advance, personally how can I advance, when I do not understand anything here? Sitting for 40 minutes with my nerves. Previously I understood everything what we were talking about but now I don’t.
R. That is very good. It is written about that it's not the wise that learns. We are learning and the Creator is giving you an opportunity not to understand with your intellect, but rather for you to relate correctly to the study. That the study needs to lead you to a state where you understand that you do not understand anything and you will ask the Creator to open your mind and your heart.
S. When I overcome and I still learn, does that help me to advance?
R. Yes, of course, because you are doing overcoming.
S. Besides drawing the light that reforms during the lesson?
R. No, we do not need anything more than that. You are drawing the reforming light. This light brings you the force of bestowal, the force of faith and in this force of faith you already attained everything.
S. This overcoming that I perform back draws that reforms or should I think about the light that reforms and what draws the light that reforms?
R. As long as you want to identify with the Creator.
S. Overcome the state I am in?
R. To overcome that is not important. You want to identify with the Creator you want to be as close as possible to the Creator. He is bestowing and you want to bestow as well. He is merciful you also want to be merciful.
S. Even though I do not feel anything?
R. That will come, there are many things that we don't feel also in this world. We have before us so many phenomena and we do not feel them. What can you do tell me, what can we do, you don’t feel.
S. When you said that you learned with the Rabbash, you also did that? You read these excerpts?
R. Believe me more than half I did not understand what he was saying.
S. What did you do?
R. I made an effort to swallow it so that later it would develop in me.
S. That’s what brings a person closer to spirituality, these things?
R. Yes he talked about what it needs to be for me, to hear and I heard because that is what he thought. There were things that I attained later from what I heard and I didn’t understand and later, I did understand and there are things till this day I do not understand, no.
S. You are talking about the Yiddish language, did you understand that?
R. No, I'm talking about us studying together. He did not teach Yiddish next to me
S. But he taught in Yiddish, right?
R. When I came to Rabbash he stopped teaching in Yiddish. Then everyone looked at me, who am I that Rabbash moved instead of teaching Yiddish to speaking Hebrew.
S. Meaning we have a chance to advance in learning like we are now?
R. There is no chance.
S. No, I am saying there is a chance to advance?
R. Otherwise I would not teach you, even you have a chance.
S. These excerpts that we are finding difficult, will they help us to advance?
R. It doesn’t have anything to do with how much you understand. It is not the wise that learns. It has to do with how much you want through this, to change, to receive the quality of bestowal so it will bring you closer to the Creator. Then you will understand, the heart understands, not the mind. The heart understands what it is to bestow and then accordingly you will advance. That is called the Wisdom of Kabbalah.