Morning Lesson December 7, 2020 Transcription is made from simultaneous translation which leaves possibility for errors 

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter 9. Histaklut Pnimit  #96 (“It is a wonderful law in the Upper Worlds  ..")

Reader Item 96 (“Explains why each and every Sefira consists of Eser inner Sefirot...”) (00:01 - 01:49)

36. R. Meaning every single Sefira is divided into more and more Sefirot we are not able to even comprehend how it is infinite but the division is in fact infinite. Meaning every Sefira that we take, it also includes 10 Sefirot inside of it and each one of those also include 10 Sefirot inside. So there isn't a limit where we can say okay that's it and this is the final Sefira where it is all completed, there is no such thing, we are not able to understand this in our mind because in this world it is limited but spirituality, it exists according to different laws, inverse laws. This is why it is all immeasurable, it is infinite, the number of Sefirot and their divisions.

37. S. (03:01) What we just read reminds me of what quantum physics speaks about, that there is something infinite in the little infinite, is it connected?

R. We see that in nature a little bit. When we research, even the corporeal nature, the more that we delve into it, also there we don't see any limit, it is all divided and divided and reaches an infinite number of details.

38. S. (03:49) It is like we learn in a hologram, in every piece of information of the whole structure. What helps me understand it in spirituality, why does it even help me?

R. That you have no detail that can be less than 10. Therefore, you can attain it in ten to the extent that you are included from the nature of these 10. And you have no detail that is created in less than 10 or in more than 10. Meaning there is no such reality that it comes out of the Creator when we speak of the four phases of direct light, that is what came from the degree of the Creator but following that it is always in ten Sefirot. And even in the four phases there are these tens, only there we don't talk about them yet because they are not yet revealed. There is no such thing as something that isn't built as 10 because when the Creator thinks of the created being, he already thinks of the end state and from that he builds the initial state. He wants to receive the created being in the end of correction, so he builds him, to start with, in that state.

39. S. (05:26) When you say 10 what does that mean, it is a desire what does it express as 10?

R. 10 is all in all the number of discernments in the created being, so that with the correct sum, with the correct merging between them they will be able to build the Creator to stabilize the Creator between them.

40. S. (05:53) Why is it that he calls it a wondrous law?

R. Because this law talks about how nature of reality is universal. In all of nature, all of the details have the same laws and there is no part that is smaller or greater than the others. That all the laws work both in small and in large and there is no such thing as small and large, but with a special compound that is revealed to a person that attains it. But not that she herself has some kind of difference in the different parts of creation, it is only with respect to a person that attains it. Without a person that attains it, the light of Ein Sof fulfills all of reality.

S. This term wonderful, wondrous is concealed.

R. It means Nifla, wonderful in Hebrew, it means it is above our attainment.

41. S. (07:14) Why is the classification or division of Sefirot called personal Sefirot?

R. It can't be more or less than 10.

S. But why is it general, why is it individual? Why is it individual, it is confusing.

R. Because the division can always be divided to 10 and the details are with respect to the previous state.

42. S. (07:46) How does this common general feeling of adhesion divide into 10?

R. The quality, the connection is attained only through connecting between 10 contradicting parts. Then we the created beings attain unity that way. We can't attain unity, this unification. It is completely concealed from us but from connecting these 10 contradictory parts then we can imagine what unity is. So, this unity is built with respect to us, we build it in order to attain this unification. Without connecting the 10 together we won't know what unification is, we won't know what the Creator is. It will be something that is concealed above us. We can connect on our level of 10 and the correct merge between these ten then we find another concept called this unification the Creator, which is above these ten.

S. Many times you say go into the ten, throw yourself into the ten and dissolve there don’t feel yourself, everything will be as one, do we discover 10 parts or one?

R.

43. S. (10:00) Is there a state of Sof in Ein Sof?

R. Yes.

44. S. (10:16) In every Sefira there is its own uniqueness, what does it mean one quality is prominent or how do you explain it?

R. In every Sefira there are 10 Sefirot, that this Sefira which is unique for that specific Sefira, it connects the other nine Sefirot.

45. S. (10:43) Can we say that the shattering is when the 10-s were shattered?

R. The 10-s were shattered and the 10-s and the 10-s and the 10-s to the smallest detail.

46. S. (11:03) It turns out that we can learn, in the ten the attitude of the Creator to the will to receive in more details?

R. To the extent that we want to include all of reality in the ten then by that we rise and we become one ten that includes all of reality.

Reader Item 97 “Any light that passes through the degrees....” (00:11:35 - 00:13:25 )

46. R. If there is revelation in a certain degree, state, Sefira, Partzuf, then this revelation remains and this Kli it exists and through it there is flow to the rest of the vessels.

Reader Item 98 “An Ohr that appears once in a degree remains there for all eternity” (00:13:51 - 00:15:31) 

47. R. This is how the lights increase through the Kelim that every light that goes through a certain Kli, it leaves some kind of impression and the Kli remains and then from that more vessels emerge and continue that way until Ein Sof.

Reader Item 99 “When the Ohr of Hochma passes to its place through Keter...” (00:16:00 - 00:17:21)

48. R. That is how we see these like a triangle that the lights come down from above downwards. If in Keter there is a single light then a single light. If there are two then two lights they are in Keter and one goes down to Hochma until it reaches Malchut then it means that in Keter there are the 10 lights and in Malchut one. Then comes the returning light, the returning light starts from Malchut and it fulfills the Malchut and it completes all of the Sefirot from Malchut until Keter in the nine Sefirot of the returning light.

49. S. (18:08) In spirituality, what is the difference between an empty place and absence in spirituality?

R.  This empty space, meaning there is no deficiency there and lack in spirituality means there is a deficiency that there was something and now it is lacking, this is why there is a deficiency. And absence in spirituality usually refers to a deficiency that is about to be fulfilled. This space speaks more of the Kelim of the Igulim that they don't have any deficiencies and they cannot attract lights.

S. Can you also divide absence into 10 Sefirot on every degree like we read in Item 96?

R. There are 10 Sefirot that are empty and they feel that they have a deficiency, yes. But in the space, there are the 10 Sefirot without the Igulim, the circles they don't feel that they have any deficiencies.

50. S. (19:58) What does it mean that in a Sefira there are two lights, how is it possible to have two lights in one Sefira?

R. In every single Sefira there is direct light and returning light. The direct light doesn't disturb the returning light, on the contrary it is clothed in the returning light and if it weren’t there wouldn’t be returning light and there will also not be direct light.

S. He writes that in the Sefira of Keter there is light of Keter and light of Hochma?

R. Yes.

S.  How can there be two lights in one Sefira?

R. In Keter you have ten Sefirot in Keter until the single light reaches Malchut.

S. So the vessel can discover these two lights alone?

R. Two, three, four, to the extent that she has deficiencies she can reveal lights.

S. According to what is there one light which defines the Sefira?

R. We will learn, don't jump ahead, these aren't scrutinized questions, we will read and you can ask according to the order.

51. S. (21:28) What we just heard about the light not being absent in any degree, does that not contradict what we have learned about the inverse value of lights and vessels?

R. Why?

S. Because in this inverse value we saw that only a small part of the light passes to the next degree, not all of it, there's less and less each time.

R. According to the desire in each and every degree, the light fulfills it.

S. The light as it passes, it completely enters, it leaves its place, it's not absent?

R. To the extent. The light cannot be more than the desire, the desire attracts the light, fulfills the light, and passes it on and so on. That desire is what determines it. After Tzimtzum Aleph, the first restriction, it is all built according to the desire. So it's not like the lights are flowing like you pour something from a bottle to a cup. No, no such thing. The cup it invites, it draws the bottle to pour into it according to its form and quantity so their deficiency comes first.

52. S. (22:49) This material is fascinating, I have a million questions in my mind when I look into my friends, I want to connect it to the ten and I can't find a way?

R. For the time being just learn what we're learning and don't look at the friends just learn what we're learning now, you're always scattering in different places you don't need to be that way.

53. S. (23:20) What can we learn about the work from the fact that whenever a light goes through a degree it will never leave it?

R. Because every light that goes through a desire and the desire stabilize it, that same state remains. There are more desires and more lights that are revealed in them, more desires and more lights, the states that were all remain as they were. In them there is an addition of Kelim and lights.

54. S. (23:59) We read in Item 98 that there is a rule that when one lights a candle from another the first does not diminish, how do we work with this rule?

R. Whatever there was there was and I can ignite myself from the inspiration of the group and from that group there won't be any lack that I am inspired by it, on the contrary I take this inspiration from it, this inspiration that I received also lives in me and by that we increase the lights.

Reader Item 100 “When the light of Bina passes through Keter and Hochma....”(24:44 - 26:33)

55. S. (26:35) Which Sefira is the quality of desire?

R. In each and every Sefira there is a Malchut of itself that determines the intensity of the light. In every single Sefira there are Sefirot besides Malchut and there, there is the character of the light and this is how they work.

Reader Item 101 “There is no Ohr Yashar in Kli de Malchut, but only Ohr Hozer...”  (27:15 - 28:23)

56. R. In Malchut there is only returning light, but the lights are revealed in the upper 9 specifically due to Malchut.

Reader Item 102 “Malchut is regarded as the Keter of the Eser Sefirot of Ohr Hozer” (28:41 - 29:32)

57. R. What we influence of ourselves from Malchut to the Creator, to Keter then the Creator receives from us eventually all of our influence and we build in it the deficiency for our returning light.

58. S. (29:54) As a result of the Zivug, does the light enter Malchut of Ein Sof or not?

R. You forget about Malchut of Ein Sof, we're not talking about Sefirot we are talking there about the Behinot, the four phases of direct light, four phases, that is it. These are not yet deficiencies these are discernment that the Creator did this with the light himself and after the fourth phase is fulfilled and feels that it is receiving, to that extent that it receives, it accepts the shame that it is opposite of the light, that it is opposite of Keter of the Creator. It makes a restriction and then it begins to be on its own independent, detached from the Creator, doesn't want to be connected to Him this way and starts determining itself every single state of her own. 

Then we are talking about the Sefirot, why Sefirot? Because the will to receive that was a will to receive now becomes the source of the light, the source of bestowal, the source of pleasure to the Creator this is why it is called Sefira, Sapir, illuminating to the Creator and beforehand it was not. Before the four phases that the Creator created and fulfills them doing whatever he wants with them, after the fourth phase was fulfilled that it feels that it's receiving, that it feels the shame that is in her, the disparity of form from the Creator then she starts working and we talk about the Sefirot wanting to illuminate, giving pleasure to the Creator by receiving and giving which starts being the creation. Before the fourth phase does a restriction, we don't talk about the created being we talked about a will to receive developing under the upper light.

S. Can we say that a Sefira illuminates only to the extent of the reflected lights?

R. Yes to the extent that she has the returning light it illuminates.

S. After the Tzimtzum the light only enters?

R. In Malchut there is only returning light. We will learn there are always these questions, it is difficult to comprehend, you will accept it for now.

59. S. (00:33:14) Ohr Chozer when it rises from Malchut it adds discernment to all Bechinot?

R. All of the discernment said he adds to the Partzufim every single discernment receives the will to receive and it illuminates from the merging of the will to receive and the will to bestow in each and every Sefira we will learn how the will to receive raises Malchut to the upper 9 that they start being included in one another.

60. S. (00:33:58) What is not clear is if Malchut is the one that draws the light into the Sefira or defines it as you said in the intensity, how is it possible for it to expand by order if she is the one who decides about it all, all the lights have to be in the Sefira isn't it true?

R. Of course Malchut that feels that she receives is Malchut of Ein Sof, she feels herself as receiving from the Creator as opposite of the Creator and then feels from this oppositeness feels shame and this sensation of shame awakens her for a Tzimtzum and then how to get rid of the shame she does the restriction, she doesn't want to receive and then she is called Malchut of Ein Sof and from this moment onwards what she does she does only with shame and restriction and that is why all of creation is only how to compensate for what Malchut wants to receive from the Creator, what the Creator wants to give Malchut and although Malchut is being restricted she doesn't want to remain restricted. If she restricts herself and doesn't receive anything from the Creator that is considered that she does not receive it because of the shame, that is the worst egoistic form that there can be, which is why all of our work needs to be above shame. That I want to bestow, this is why bestowal for me needs to be greater than every other state, then every shame or anything else, are you listening? Then it turns herself to receiving in order to bestow, then shame becomes honor, not honor for herself but for honoring the Creator, respecting the Creator wanting to justify how he created the Creation in the form of a will to receive. There is a lot of philosophy here,

S. What I want to ask is not about Malchut of Ein Sof but after the restriction when Malchut draws as he wrote, in Keter there is Hochma or Bina, how do not all the light appear there?

R. In this Sefira there are lights and these lights come to Malchut.

S. So what is the order of expansion where he says now there's only Bina and all the other lights will come later?

R. Accordingly, to the extent that Malchut reveals her desire, her will to receive, it opens the entrance of the light to all of the Sefirot from below upwards.

S. If Malchut opens, doesn't it open the whole spectrum, because it's all the lights?

R. No it's all done according to the degree, that is how she feels more and more, how the light reaches out to her and how she can receive it in order to bestow already, this is now in order to bestow. This is the Malchut of the Kav, not Malchut of Igulim.

61. S. (00:37:53) When he talks about Malchut clothing the reflected light on all of the 10 Sefirot in what way does she do that, wasn't there Malchut in every attribute before she did that?

R. Malchut feels that the upper light comes to her from Keter in the upper triangle and she calculates what she can do and she activates herself in Tzimtzum Masach and Ohr Hozer and then she wants to return to the landlord everything that she receives in order to make it to bestow. Therefore, from Malchut what comes in return is the returning light, the attitude to is a host, this is called the lower triangle and then these two relations from the host to the guest and from the guest to the host they connect these two triangles, and it becomes the Toch of the Partzuf.

62. S. (00:39:09) All of the degrees are qualities, how did they change once they receive the light?

R. They received the light in order to bestow and by that they realize themselves and with the next action it is already a different degree.

S. So they remain in a state of still, they received and that is it?

R. They are in that he's going with the Creator?

S. What discernments are similar, still?

R. I don't want to say still, vegetative or animate, what definition is this for the degrees in the degrees we talked about the sensation for the one who receives them, in the one who bestows, who is the one, the person, the desire isn't still, the desire is in adhesion with the Creator according to his spiritual degree. We can say that this is still, vegetative, animal and speaking according to what world he is in Assiya, Yetzira, Beria, Atzilut.

63. S. (00:40:39) What does it mean the direct light only appears when there is a reflected light?

R. Because the created being is not receiving anything from the Creator but only in order to bestow. This is why what comes before from the Creator is considered the Rosh of the Partzuf and then there is a decision to the extent that he will receive an order to bestow and accordingly the light from the Creator enters the returning light into the created being.

Reader Item 102 Part 2 “Eser Sefirot of Ohr Yashar expand from above downward” (00:41:27 - 00:42:25)

64. S. Can you explain about the way the light, the direct light expands, there should be a vessel that feels the direct light first, so how does it spread by degrees before it reaches Malchut?

R. That is how it happens we are talking about the desire that wants, that pulls and the host wants to give to its, the guest first reveals the restriction, the host reaches out to him, the guest discovers the condition of returning light, that he is willing to receive from the host with the intention to bestow and then the direct light is clothed in the returning light and they both fulfill the created being, the guest. The guest then becomes similar to the host like the host wants to give the guest now the guest by being fulfilled wants to bestow upon the host.

65. S. (00:43:49) The light, internal light received in the Toch of the Partzuf where there is room for the feeling of shame in the Rosh of the Partzuf there is no discernment for the direct light?

R. Of course there is direct light, this is the light that the host wants to give the guest and the guests needs to do here a screen restriction reflected light, all of the preparations and only after he measures to what extent he can receive from the host then he receives in the Partzuf. This we learn all of the time, this is how the Partzuf does the connection with the light, with the host, with the Creator.

66. S. (00:45:30) If everything is built of 10 Sefirot that are built from ten Sefirot what does it mean that some Sefirot are more coarse or more refined?

R. In all of the 10 Sefirot there is a will to receive that is different each one from his friend then to the extent that the will to receive his more or less, then it changes the character of the Sefira as well.

67. S. (00:46:17) What is not clear is when he says that ten Sefirot of direct light are called because they descend in Yashar straightness from above downward then he says the more coarse until the Malchut which is the most coarse where is our work?

R. Our work is to act to the extent of the coarseness where it is greater to reach the highest level of purity.

S. So what is our work to turn this coarseness to purity?

R. With the intention in order to bestow you use the desires which are coarser and coarser, in order to do the action in them in order to bestow to the Creator and that alone, then you turn the coarseness to pureness.

S. Then I feel the reflected light back to...

R. Yes you fulfill the direct light that comes to you, you wrap it with the returning light and this is called wholeness, adhesion, connection of the created being to the Creator?

S. This is the way to the final correction?

R. Yes. 

68. S. (00:47:37) If we are talking about the lights and desires how are they perceived and felt in and of themselves, where is it felt, how does a desire feel itself?

R. The desire feels itself in itself and the light is also felt in the desire, everything is felt in the desire we have nothing other than the desire and all kinds of different manners and characteristics of the desire, that is all that we speak of and what is revealed in these desires we call them either sufferings, that we feel what is revealed is not fulfilled, the desire or fulfillments that feels that desire, that is it there is nothing more. This is why it is called the wisdom of Kabbalah that we learn it only in the desire.

Reader Item 103 “Eser Sefirot of Ohr Chozer expand from below upward.” (00:48:48 - 00:49:59)

69. S. Where does Malchut have the strength to activate the reflected light?

R. From shame that is revealed in Malchut of Ein Sof that feels that she receives from Keter, from root and she feels together with this great pleasure that she received that she was fulfilled all the way fully in addition to that there was a sensation of disparity formed from Keter, from the Shoresh, completely opposite, worse than death and that is considered the shame and the cause of the Tzimtzum Aleph and this is why the first restriction is not canceled, this decision that I no longer receive that I no longer bring myself to such an opposite state of the Creator this is the decision of Malchut of Ein Sof and this is the cause of all of creation that will then reach its correction. That all of creation is only in a certain way to integrate herself to the root, the form of Shoresh.

70. S. (00:51:32) With all of these lights is there a way to identify a color in them and then to ascribe every color to a certain desire?

R. Yes we also learned that way, we will learn about it, you are correct.

71. S. (00:52:06) Can you explain the Malchut of the Kav?

R. We are constantly speaking of the Malchut of the Kav, the Malchut of Igulim we almost don't learn about, we don't control them, but to the extent that we work in the line, also through this line we feel the circles and by that we reach the final correction that all of the circles are also fulfilled. All of our work, all of our measurements, all of our reality is only in the line.

72. S. (00:53:06) In the end of Item 98 it says that the light can somehow reach the Sefira it remains there forever but we learned that when the screen is purified the light exits and all there is Reshimot.

R. It is written that there is no lack in spirituality so explain what is going on?

S. I don't understand that's why I'm asking.

R. I'm am telling you this happens and that happens in each and every state that was determined, it is done it remains and instead of it comes a new state a new desire a new lights, everything new and in the previous state it remains and all of these states are like these friends, these images, these forms that will already be realized that all of these forms until then will be the end of correction and the end of correction they will all connect together to the final form.

S. Does it remain as Reshimot this light?

R. No, not as a Reshimot it remains as they desire that has Tzimtzum Masach and Ohr Hozer it receives the direct light and in that state he remains. Then in return a new desire is revealed, a larger desire.

Reader Item 104 “All the Sefirot of Ohr Chozer....”(54:52 -  56:19)

73. S. If the 10 Sefirot of reflected light from below upward and Malchut has only a small force in the Masach meaning it bestows only life that doesn't reach Keter can that be?

R. No, because if she feels the light comes to her then with that light, she can come with returning light unto the Keter, there is no such thing. There is light from above downwards that comes to Malchut and to Malchut there is no light that comes to her Keter.

74. S. (00:57:05) ....

R. Reflected light can stabilize only Malchut which is the will to receive and only until Keter of those same Sefirot.

75. S. (00:57:39) What is the meaning that the Sefirot has 10 direct light, two reflected light 7 direct light? 

R. Intensity

S. Quality of bestowal?

R. Yes.

S. How the four phases of direct light and the four phases of reflected light give us billions of discernments.

R. We don't have four phases of returning lights, it's not four phases anymore it's after Malchut of Ein Sof received, fulfills herself, feels shame, does a restriction and then after the Tzimtzum she begins to receive in order to bestow which is already Galgatta. she doesn't do actions of returning light in the direct light, there are four phases of returning light, but it is not in a way that she clothed on the light of Ein Sof and turns it into a Partzuf.

76. S. (00:59:06) You are saying that Malchut, it is her light by the force of her Masach it mates with Ein Sof, how do you explain what the force of the screen is?

R. It is the desire of the created being to identify with the Creator in spite of its desire to enjoy for himself

S. What fashion of work is this?

R. That I reject from my will to receive all of the fulfillment but I enjoy them and I want to use all of these fulfillments, these pleasures only in order to give pleasure to the Creator.

S. Meaning, we should receive nothing that's what they're saying?

R. Physically you can receive everything but emotionally you can only receive it if you clothe it with the intention in order to bestow to the Creator.

S. So at the moment I have no force of bestowal, how do I do that in the ten?

R. In the ten you want to reach a state that you want to understand what it is considered to bestow and then you act in that way towards the friends in order to understand what it means to bestow. Then with this knowledge you will do it to the Creator. What does it mean to bestow? To the extent that I have the host or the mother let's say, the host still seems to you as foreign but let's say Your mother is something that you don't feel any distance from, that she wants to give you everything for your well-being, for your pleasure and you do a restriction, you don't want to receive for yourself and you are now going to receive only in order to give benefit to her. Although very tasty and you are very hungry and willing to gobble it all up and fill yourself, but no, you don't want to fulfill yourself but only in order to fulfill your mother with pleasure for receiving from her and your mother doesn't feel that you are doing it with such an intention. She thinks that you are actually truly hungry and enjoying it from her but you are doing it entirely for her sake, do you understand this or not?

S. If you can stand such a temptation without tasting even a little bit?

R. You do taste the flavors for the first time, after you discover a desire for it, with the flavors, then you do a restriction and you prepare yourself for reception in order to bestow.

S. That is our whole work, to taste?

R. We have from this already in advance Reshimot, shattered vessels that we tasted in order to bestow and then our work to have this reception in order to bestow, we have all of the preparations.

77. S. (01:03:19) What is the definition of a degree because he writes that there are 10 Sefirot twice, what does that mean?

R. 10 Sefirot twice means direct light and returning light clothed one upon the other and the host and the guest feel themselves as enjoying one another, loving one another.

S. So a degree is when the host bestows and the guest bestows back to him that is a degree

R. Yes, the intensity of the mutual influence of the host and the guest is the height of the degree, the intensity of the degree.

78. S. Malchut is there a difference or a feeling of a desire while the lights descend from Keter.... does Malchut discern this difference?

R. Yes, we will learn this.

Reader Item 104 “All the Sefirot of Ohr Chozer that come in ..... (01:04:43 - 16:10)

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