Transcription is made from simultaneous translation which leaves a possibility for differences in the audio 

Part 2:

Baal HaSulam. The Gatehouse of Intentions (Chapter 1. #4)

https://kabbalahmedia.info/sources/Nw0ew8p4

Reading (00:22) #4 “Once we have clarified that all the emanated beings are one phase that incorporates all four elements…” Twice

1. R. (02:00) Meaning, we're going to go over in general and then we will go into all of the details. 

Reading (02:06) #5 “Everything that was created in all the worlds is only four phases…” 

2. R. (02:59) Again he divides it into the root and HaVaYaH. Soul, body, garment, and hall.

3. R. (03:23) we should finish what we started there because this is something new already. Where are we?

S. We are in item 5

Reading (04:03) “We should know that the ten Sefirot KHB HGT NHYM are but five phases,...”

4. S. (06:21) About this book it said that Baal HaSulam wrote it as an introduction to a prayer. So I imagine a person holding in his hand a prayer book and reading this preface. What kind of conclusions should he make of it? 

R. Baal HaSulam was in England, and they saw that he is wise and he knew about the prayers and intentions. So some person approached him, a rich person and told him that he wanted Baal HaSulam to write something and he's willing to pay for it, for some compilation about prayers. So what did that person know? He wanted a new prayer book from the great Kabbalist that is before him. He told Baal HaSulam I'll pay you money you write a prayer book. Baal HaSulam said okay but before I write the prayer book I need to write an introduction to it. That's what I heard from Rabash. And the rich guy said okay write an introduction to the prayer book room for now and then write the prayer book. And Baal HaSulam wrote it, it took him a few months I don't know exactly how long. He wrote this book; it is not a book it’s like an article. And that’s how it was accepted and published as the book The Gate House of Intentions, an introduction to the Kabbalist prayer book, and Baal HaSulam never intended to keep writing the prayer book for Kabbalists because we have the prayer books, we have a few examples that nobody can use. Even somebody who thinks that he can it’s a big mistake, that's it. That's how it happens. So from this we have The Gate House of Intentions because the prayer book is intentions.

S. if we are talking about a prayer this should prepare us for a prayer. So how it should we learn this material if this will prepare us for a prayer, or this will become a prayer?

R. The book it doesn't matter what it's called, it has to bring you a certain prayer to the Creator. When you read here that we need to organize our qualities called Sefirot, now it’s not Sefirot because the light isn’t shining on them, but soon it will be. So you want in your qualities in your connection with the others that you’ll concede towards them, and they will give you their qualities and you will give them your qualities, and everyone will be able to bestow still in something at least. So in them the upper shines according to the law of equivalence of form. Then in this you’ll start attaining what it is in the compositions of letters, words, Taamim Nekudot, Tagin, Otiot,  that's how it happens.

5. S. (11:15) There are five qualities. Tifferet divides into six qualities, and he writes this because of the incorporation in the Sefirot in one another. What does this mean?

R. Tifferet is a general name and a private name. Tifferet is ZA in general. That it includes Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, six discernments, phases and they are called Tifferet, that's it.

S. But it says because of the incorporation of the Sefirot in one another it divides into six. 

R. Correct. Because in those 6 Sefirot, HGT NHY  they have an incorporation in one another and this whole incorporation is also called Tifferet or ZA.

Reading (12:38) “There is also no complete incorporation of KHB in Malchut…”

6. R. (13:19) Meaning it all comes from the incorporation between these qualities in the general Tifferet.

Reading (13:28) “There is also no complete incorporation of KHB in Malchut…”

7. R. (16:05) No questions, it seems that this material is difficult.

8. S. (16:26) What is the incorporation? We have KHB as he describes it as incorporated in ZA. What does it mean that there is an incorporation between Keter, Hochma and Bina?

R. KHB are the phases of the Rosh meaning every phase is on its own right. Keter is like the one conducting everything. Hochma and Bina are the two qualities, Hochma and Hassadim in mercy that need to reach each and every desire in order for them to correct it, so it’s expressed in the form of bestowal. And the Keter is like the manager, the one conducting this incorporation.

S. What is this unit, what is its role? The incorporation of these three Sefirot, what does it come to do here? 

R. It’s the Rosh, the manager, it’s a part of the Partzuf  that manages the rest of the Partzuf, Keter, Hochma, Bina. Keter only has the thought of creation. Hochma and Bina are two qualities Hochma and Hassadim, that with them the will to receive can absorb them and change by them.

S. So phases of Rosh KHB create a certain incorporation a certain structure and then they come and correct the Guf, the body?

R. Yes.

9. S. (18:33) Baal HaSulam organizes things in a way that was not done before. He takes the words of the ARI, and he divides and explains many many things. But we know that until a person is in spiritual attainment it’s nothing it doesn't really help him. So what is this order that he created, what is the purpose of it?

R. Even if we are not in attainment yet but if we want to reach attainment we read and somewhat yearn to enter this book; really just get in there between the letters and words, we want to feel it that it will affect us, bestow upon us. We want to incorporate and blend into this text. And that's how it affects us and influences us.

S. For that we TES where he writes clearly. But what is this prayer book? What is the purpose of that?

R. I didn't see it like the Siddur or the prayer book of the [missing translation]. We will read it in the second half of The Gate House of Intentions how Baal HaSulam relates to the prayer book of the [missing translation], as much as he rejects it. That's it.

S. I'm talking about what he intended, to create a preface to the prayer book.

R. He wanted to write what he wanted to write. It had nothing to do with the prayer book or the introduction. You see how he called it The Gate House of Intentions. He didn't attach this text to any prayer book or any other book. It’s an article, that's how he called it.

S. We see that when a teacher explains let's say when you give answers you always leave room for the students to understand, you don’t close the answer or package it so there’s no way to escape it. He also when he writes in such a way that he leaves an opening. How does a teacher know what to open and what to close?

R. He clothes in the student as much as he can and through that he speaks. My whole purpose is that you understand and feel and continue this onward. I don’t want to shut off the path before you. On the contrary, I want you to have questions and these questions have to open you then you’ll be able to develop and advance.

S. You are answering not only to a student but to an entire group, you are answering to thousands of people.

R. Yes and what?

S. So where do you draw the line on what to reply and what to leave open?

R. I always leave some field even of questions, that there in that field these questions are like sprouts. That a bit come out of the ground, and you have the ability to go and connect to them, pick them and advance.

10. S. (22:42) You were describing that Keter is like a manager. Is that the relationship between Reshimot and Keter?

R. All the Reshimot, records, qualities, Sefirot, Partzufim, Alamut, everything that exists is there because it comes out of Keter. Keter includes everything in it. Each upper Sefira includes everything that is below her. 

11. S. (23:27) He writes that also in Malchut there is only incorporation of KHB in wholeness and also there called KHB in ZA. The five phases are called KHB NHY are called VAD. There is no wholeness here as well. So why don't we say that there are six phases of Malchut as well?

R. No. All of the mercy and judgments that are revealed are revealed not in wholeness, but they also demand the work of reflected light. When the reflected light raises its qualities upward the lights from above can enter all the vessels and then you have all the complete Sefirot. 

S. But there is no wholeness in ZA.

R. Why not?

S. That's what he writes that there's no wholeness.

R. That’s what he says, I’m speaking altogether.

12. S. (24:43) From Keter two opposite qualities come out, Hochma and Hassadim. When it comes to Tifferet there it is divided into six discernments. How from the two, from Hochma and Hassadim do you get six?

R. Not six, thousands of qualities and discernments, lights. That's no problem because every upper one includes everything below it.

S. I didn't get it.

R. Every upper Sefira includes in her everything that’s below her. Where does something come from below her? From herself.

13. S. (25:42) The incorporation between the discernments, the qualities are like the incorporation between us completing one another?

R.  No, don’t confuse us.

14. S. (25:59) The five discernments HGT NH are called in her 5 Gevurot. What are Gevurot? What is that concept, how to understand it? 

R. From the word to overcome in Hebrew. Gevura to overcome is Gevurot, judgements and  Hassadim, mercy.

Reading (26:39) #6 “Let us speak of the world of Atzilut, and from there we will understand the rest...” Twice

Reading (27:47) #7 “Let us return to the matter of the body, for this phase is ten Sefirot, ten qualities...” Twice

15. R. (30:23) It is not so clear what he means here but let's keep going.

Reading (30:28) #8 “These garments are inside the houses, which are the seven halls of Atzilut...” Twice

Reading (32:11) #9 “These four phases are regarded as the ten Sefirot that begin from Hochma and contain four phases.” Twice

16. R. (35:01)  Let's end here. I do not see any questions.

17. S. (35:18) The Gate House of Intentions, where are the intentions where is what’s written here?

R.  I don't know, I didn't name this. Maybe because that rich guy said that I'm going to give money and you organize a book of prayers of Kabbalists, so that's why Baal HaSulam called it like that. I don't know, that's what I think.

S. Why a house for a gate. Usually we say gate for a house?

R.  I don’t know and I don’t want to philosophize with you and all your wisdoms. Your approach is horrible. You don't know anything about it and you’re starting to philosophize about it. It just opens the doors to all the philosophies and mistakes.

18. S. (36:27) In item seven we read that in the ten garments the Creator wore the garment of pride, and it says, “the Lord is King, and He wears pride.” What does he mean?

R. I don't know. We will attain that clothing and we will see.

S. What is the clothing of pride of the Creator?

R. Clothing is usually reflected light, but I don't know. I didn't attain this clothing.

R. In ten clothing the Creator clothes, right? A closing of pride and more than that, no. The clothing, the garment is reflected light. That in general all these garments are when a person overcomes his will to receive, his pride, and then from that the reflected light comes and through it he receives the depiction of the Creator. The Creator is clothed in the reflected life of man, that’s called inner light.