Morning Lesson December 9, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter 8. Histaklut Pnimit #110 ("It has been thoroughly explained that every manifestation ..")

Reader Item 110 “With her Ohr Hozer, Malchut completes....”(00:01 - 01:33)

49. R. We have a triangle that comes from above down to Malchut and from Malchut we have Ohr Hozer and then Malchut completes the Sefirot in each and every Sefira according to how much it is lacking Ohr Yashar. Let us say from direct light we have three Sefirot, Malchut completes it, it's not Bina, it's actually three Sefirot from Kingdom, so NHY this is how we complete it. Malchut completes each and every Sefirot, whatever it lacks from direct light with the reflected light meaning the same attitude the Creator gives, it doesn't return the same attitude, rather it adds to it. It surrounds it with a deficiency, it cannot receive it as direct light and uses it in order to give it reflected light to the Creator. There are many words, so I still can't express, we will come to it. We are not able to process these things yet.

Reader Item 111 “It is the same in every inter item too. When regarding...”(03:05 - 04:26)

Reader Item 112 “Keter de Keter is its own Bechina...”(04:27 - 04:42)

50. R. In each and every attribute there is a light that belongs to the Sefira and lights that go through to the other Sefirot.

Reader continues “Although it is only the Keter that is..... “(04:50 - 06:55)

51. R. If a light passes through a Sefirot to 10 lower Sefirot, it builds in this Sefirot also the other specific Sefirot that he is reaching on his way. So, it turns out that every place the light is passing through he leaves behind vessels, Reshimot, light, everything that exists below that degree It turns out that each and every upper, or higher phase includes all of the lower phases that were born out of and developed from her.

Reader Item 113 “Hochma in Keter too necessarily consists....”(07:45 - 09:43)

52. S. When Beria establishes the light the reflected light does it change the general desire or just fill it?

R. It is not exactly as we think, since in creation the beginning and the end exist equally, they don't exist determinately, in sequence, as we learn for now, one after the other, they exist holistically, integrally. You don't have the beginning unless you have the end, everything is happening at once, therefore what you are saying, it is impossible to answer because there is no beginning and end in creation. There is creation, that's it. The Creator has created. Everything started and ended in that moment if you can even say moments. The end of an act is the initial thought, all of creation is but a thought. There is nothing outside of it, we are dividing it into an action, doing, thinking, beginning, ending, so that we will have what to talk about, so we can digest it. But in truth all of those things are integral, they exist all at once, simultaneously. There is no beginning and no end. It is like, not a digital computer that works by beats, but according to an analog computer which doesn't work in pulses, rather you insert all of the parameters and the system stabilizes, this corporeal system and it outputs, brings you the final output in the end. It all depends on the balancing of the voltage and the currents in the system, this is an analog system. It doesn't have discreet pulses where you can measure zeros and ones, rather everything happens at once. You can liken the spiritual system to that with an analog system in our world.

S. So what did you mean the light influences?

R. We speak about it in a digital, discreet way, the light comes, that leaves a Reshimot another light, another Reshimot from the beginning of creation to the end of creation, over the years as if there is time and motion in space. If we begin to feel spirituality, we will discover all of those things above space time and motion. For now, we don't even have the language for it, it is recommended to not forget about it in order to try and adapt ourselves a little bit to this perception as well.

53. S. (13:46) So we have the general Sefirot and the inner Sefirot so the general Sefirot is this a general discernment and the inner Sefirot are the ones that are passing the light to the discernments that will be below?

R. You can say that yes.

54. S. (14:27) It is clear that in our digital characteristics for our thoughts are natural, but in spirituality when you say that everything has an analog manner what does it mean that there are 10 Sefirot and there's a difference between them and they don't go in an adjacent, continuous way?

R. It doesn't exist digitally it is all relative to the attaining person, The more we rise above our will to receive that is divided into different parts and pieces, then as much as we rise above it, we will come more and more to a perception that is above time and space and motion. Above all of those separates, that Is how we attain things. That's how it is, do you understand, it will come. It is good that we leave for ourselves these thoughts, that perception, the world is also developing towards it, to a small degree that there are things that exist above time and space and motion. Scientists talk about it.

S. We talk now about 10 individual 10 Sefirot which also come from direct and reflected light, is that in the Sefira of Hod and the 10 Sefirot, there there's also made up of direct light and reflected light?

R. You will have to learn about it on the next page of TES, we will learn about that as well.

55. S. (17:02) You were talking about the analog we must accumulate a certain amount of connection until it accumulates for the next phase in both quality and exertion?

R. By our exertion we awaken the light, we acquire the inner lights to bestow, corresponding to that surrounding light appears, surrounding light is entirely analog it doesn't come through the system, through this digital system, it is discrete, it is divided and that is how we attain it. Gradually you will come to it, digest it and understand it, scientists will begin to see what they get stuck at because this all inclusive homogeneous, integral perception, it is hard to grasp. They make all of these calculations, geometries, not in two dimensions but over other surfaces, other dimensions that help them process parameters that are above the changes in space time and motion. We still see what Kabbalists are telling us that as long as a person is in order to receive, he cannot include inside of himself the ability that comes from the second half of creation, from in order to bestow. Then he cannot understand the Creator, he always remains on the same side he was created, not being able to cross the barrier to begin to discover and be integrated in the Creator. Then he is included in all of those things that Baal HaSulam explains to us in the introduction to the Book of Zohar. The general world. I don't want to spend too much time on it as things are indeed interesting, but we have no interest in them, rather we want to advance and come to them in a way that Kabbalists are in them, meaning above space time and motion, above reason. We enter faith above reason and in the height above reason where we are in faith in this way we grasp the world that is in this mutual connection and bestowal. Then we have no boundaries and we can begin to grasp and digest the integral world and the whole world is indeed so and not the way that it appears to us in our limited vessel. We will come to it, it is promised and guaranteed to everyone. Only if we wish to accelerate our development, we enter the ten in order to do this.

56. S. (21:06) Altogether Baal HaSulam explains the difference between the inner and the general, here he is repeating it only the difference between the Sefirot and the inner parts of them, so it is clear there is some kind of meaning. Every Sefira, what is the state in every Sefira, how much direct light, how much reflected light, he repeats the same thing, only the point of the inner pieces, the individualistic part, what is he saying?

R. He wants to explain in each Sefira you have all of the Sefirot, including all Sefirot, every particular detail in creation and close all of creation and there is no difference between each particular detail and the rest of creation and the other details. It is all relative to the person who attains, we can explain it and grasp it this way. in truth it is all Ein Sof, this general without any parts without any divisions in any discernment so he wants to emphasize that to us and where it comes from. We will follow his direction, we can also skip a few parts, it's not that bad. That's how it works, I think we can go to chapter 10, but not today we will do it tomorrow.

57. S. (23:24) Is revelation attainment?

R. Revelation entertainment is the same.

58. S. (23:44) What is the action where the Sefirot go through a Sefira, what is that transitional action?

R. Integration, Hitkalelut, if we can mingle this way in the group we will begin to understand what is spirituality, how it is a complete thing, that everyone is mingled with everyone and it goes all the way up to Ein Sof.

58A. S. From what I understand this integration between the Sefirot occurs by the screen meaning if there is no screen there is no integration, without the screen is there no integration in the world?

R. You are touching on a very subtle but important thing, how the Sefirot, how the lights pass from above down, how can light pass from one degree, from one desire to the next. Meaning the desire on a higher degree makes a calculation receiving in order to bestow to the lower one how it is included and mingled with the lower one to pass the light to it and then the lower degree is capable of receiving the light from the upper degree. These things we will have to learn about, in each and every state however it might be we always have a state where light passes through the desire and it cannot pass from one desire to the next but only through restriction screen reflected light, calculations mingling integration between the desires and that is true for each and every stage. The general and the particular it is a law in all of reality. They are the same.

arvut

59. S. (26:17) Is the study of TES bringing us to faith within reason or above reason?

R. Study of TES gets us nowhere it rather depends on the person who engages in the wisdom of Kabbalah so if we want that through the study of TES that the light will come to us correct us, place a screen on our desires so that our desires will be to some extent in order to bestow and not for ourselves, to have a shield against our thoughts and desires to be able to use them for the benefit of the other. This way I will learn the wisdom of Kabbalah correctly.

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