Morning Lesson January 17, 2021 Transcription is made from simultaneous translation which leaves possibility for error

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Histaklut Pnimit. Chapter 10. #8 ( Thus, when Malchut is completely purified and remains in Behinat Shoresh, )

48. R. Before that let us depict to ourselves that we are on connection and what we are reading here from Baal HaSulam about what takes place in this spiritual Partzuf this is what is happening to us, very simply, screens, lights, vessels enter, exit, this is happening to all of us together that we together are integrating in the state that he is telling us about, even though we don't actually understand what is happening we are in this for certain it is just not according to our feelings yet. As much as we try to feel ourselves together, all of us so that it is speaking about us, by that we will draw the light that reforms, the surrounding light that will correct us and bring us closer to this state.

Item 8 “After the Masach rose and became included in Peh ....”( )

49. R. Here we are speaking about the first Partzuf that came out after the first restriction of Malchut of Ein Sof that is calculating in the Rosh what it should do then the light expands in it according to its decision from the Peh and below to the Tabur performs a coupling by striking and forces the Masach of the Tabur to come back to the Peh that is why he is speaking about here.

Item 8 “Thus when Malchut is completely purified ....” ( 01:55 - 03:16)

50. S. What does it mean that she received the coarseness from where does she receive it?

R. From raising herself from Malchut from Tabur to the Peh of Rosh and in the Rosh we have the light of Ein Sof which is limitless, unlimited and then what it is incorporated both the light of Ein Sof it gets more coarseness that belongs to the Guf and not to the Rosh then it starts searching how she can implement herself and according to the light that was revealed. What does that mean? I'm sitting in front of the host, the host is pressing on me, I took something from him, let's say something off of the table, I tasted it, it was very tasty, I felt them doing it with the intention that everything I can to give it back to the host. What pleasantness, but as much as I could, then I stopped and the moment that I saw that more than this I can't do and then I am included in the Creator's attitude, why did you stop? Why didn't you finish eating, look what I have prepared for you? You just took one bite. What about the rest? Then I get another attitude from him to me, another relation, it awakens my desires again and then I see that what I did wasn't perfect, What can I do? By that I feel a renewing of my coarseness and I come to the next action.

51. S. (05:20) I want to ask about the previous excerpt only in the state of emptiness when the screen goes up to the Peh do we attain the degree of the root and then from the root a new desire is born?

R. Yes.

52. S. (05:56) What does it mean that the light is limitless in the Rosh, is this an action, what happens?

R. In the Rosh we have all of the light of Ein Sof because in the Rosh there is no desire yet, only the Creator is revealed there in the Rosh as much as he wants to give to the created being and the created being or the guest he wants to enter connection with the Creator so he is also in the Rosh and that way in the Rosh there is in potential as we say, there is a connection. From that comes the decision as much as the created being can be in equivalence of form with the Creator in his actions then after the decision that he took in the Rosh he can, his screen goes down from the Rosh to the Guf.

53. S. (07:01) Let's say we give everything for the group of ten and our evil inclination is revealed and in addition comes suffering that puts you down, does it mean that I neglect something in my actions?

R. No, with these actions I don't feel that I'm neglecting something or I am descending or moving farther, I am happy that I am revealing a new coarseness, a new desire, a new opportunity to do something for the host. All of these operations are only to expand my connection with the Creator, with the host, so I have a bigger appetite, another opportunity to receive in order to bestow.

54. S. (08:03) What does it mean that the last phase doesn't leave a Reshimot?

R. I used the screen that I had and I can't do more than that, that's why it becomes refined, it goes from the Tabur to the Peh and that is why I can't use the previous will to receive and the previous screen, I am left with Reshimot, from it but basically I can't use it this is called the last discernment not leaving an impression, we will learn it in the ascent of the screen from Tabur to the Peh.

S. Emotionally to understand it is the last desire, the most coarse and on the external side it should be a bigger Reshimot?

R. You are right, the question is appropriate but I see that as much as I am succeeded in receiving a little bit, inner light inside Partzuf and the surrounding light came let's say I received Partzuf 1% of the light that there was in the Rosh and 99% remains as its surrounding and the surrounding tells me what did you do, what have you accomplished? So then it becomes refined because the host wants to give me 100% and I received only 1%, this is why I don't achieve the purpose of creation, of really delighting the host, really tasting with appetite and tasting as a good taste the whole meal that he prepared. This is why I returned and it leaves me a very small impression of what I had, but what I return to the Peh of the Rosh I see that he has still prepared for me and continues to pressure me then I do another calculation.

As much as I still can with what I had before, with all of my previous experience meaning with the impression that belongs to this state, that is a result of the previous state, Reshimot, the impression from phase three so now how can I do something for the host. I do as much as I can, you can say he already knows what he's going to do is incomplete, it doesn't matter if it is incomplete, can I do something for the host? I do it. Even if it is the smallest thing but it is for his sake that I am adhered through this action and I do it wholeheartedly so in this I am complete. We didn't calculate where am I, where is the end of correction, not like Rabbi Shimon or Baal HaSulam, each one in his own place, one ounce if I can do something in order to bestow, in my eyes it is worth the entire world. That is the way it is.

55. S. (11:44) Is the Zivug dHakaa, coupling of striking in the Rosh take place as long as the screen is refined from the Tabur that returns to the Peh?

R. Yes, but it also changes to the extent that the screen returns to the Peh, the level of the coupling decreases in the Rosh because they are connected together, Rosh and Guf, on the way back the body determines what happens in the Rosh by elevating Reshimot to the Rosh, the level there decreases and the body receives the lesser level of light it only extends from below upward, there are still operations in the Rosh and in the interior, Toch.

S. So the Zivug, coupling in the Rosh never ends, it always continues?

R. Yes, you are correct.

56. S. (12:51) What does he mean, Baal HaSulam, when he says that by the incorporation in the coupling of striking in the Peh of Rosh of Galgata it only got the coarseness of the third phase, what does it mean incorporated in the coupling by striking?

R. In the screen that was receiving in order to bestow in the Guf it was refine from all of its reception in order to bestow and it was left with only bestowing in order to bestow, included in the Rosh that reaches Peh to the Rosh this is easy this is nothing in the host tells him wait why are you stopping, why did you not receive more, please continue. Then he does the same work again but it is new with new Reshimot, new impressions.

S. Can you bring all of this into the ten now, the incorporating?

R. Yes by all means, play this game. You are sitting in front of the ten and they want you to give you some food, refreshments from the bottom of a heart, they want to give you, but you say no I don't want to and then they try to convince you, go ahead, you can play with this and see how much it works with you or not.

S. We still don't understand how to do that, incorporate in the coupling by striking.

R. It is very simple because there is already relationships between you where the host gives and the guest doesn't want to receive because he doesn't want to be a receiver and then he still calculates that if he receives now, after the host implores him and he still didn't want it, then now he has the feeling that he is doing a favor to the host as it is written. Then he receives it and by this he does him a favor, that they become equal, one gives the host to the guest and the guest gives to the host, they are as partners in an embrace and then they are direct light and reflected light becomes as Inner Light and descend into the Partzuf.

S. More or less I understand but when I hear you how do I do this practically in the ten?

R. Try and you will feel how it happens.

S. To fight with them, to have a struggle and then rise above it is that the Zivug dHakaa, coupling of striking?

R. Fight with them, with you everything begins with a fight.

57. S. (16:00) As you said that I sit before the host and he wants me to receive but I see that I can't get it, take it for him and I will break the connection, can I place a condition?

R. Yes of course you can set all of the conditions to the Creator, he loves it, if you demand a screen, the restriction, the power of bestowal in return, by all means do it as assertively as possible, he loves it.

S. ....

R. Anything, that's why it's called coupling by striking, connection by striking, by rejection it is a coupling by striking, when you don't receive from him directly but at the same time the striking then becomes connection, allow me to receive under the conditions that I receive for you, not for me and the Creator agrees. Why does he agree? Ask him, why do you agree for me to receive like that, I am doing this for you? You become the receiver this way and I become the giver, how do you like me to do this, he allows it. Because by his suffering from you doing it seemingly in order to bestow upon him, it elevates you to his level. In the process by this you rise to the degree of the Creator, we will talk about it.

S. You said to discover and every stage I discover that I can't, so do I receive this as a new state?

R. Wait don't jump, don't interrupt.

58. S. (18:27) What discernments does the Partzuf receive as inner light and refinements of the screen?

R. That he cannot continue to receive in order to bestow because the surrounding light, the Creator is relation to him, the love and giving of the Creator, doesn't allow him to remain in this place and if he stops receiving it is as if he received nothing, it is even worse because he felt in the inner light, in the Partzuf how much the Creator gives him wholeheartedly love, that is what he discovers in there. So when he becomes refined he immediately comes to a new resolution that he will receive in order to bestow. Again and again.

Item 9 “The exit of the Eser Sefirot de Rosh AB and its ....” (19:30 - 20:54)

59. R. In other words the screen that was in the Peh of Galgata. That made a coupling by striking in the Peh of Rosh and received the inner light from the Peh to the Tabur in the Tabur it receives a battering of internal and surrounding because the surrounding light is 99% compared to the 1% of the inner light so the pressure of the surrounding light forces him to start doing the refinement because he sees he's not receiving 99% so what kind of giving to the host is it? Then it gradually refines from the Tabur to the Peh which is the Peh of Rosh becomes incorporated in the light of Ein Sof with the host, the host says try to receive something nevertheless so he fills his coarseness, then he can't stand at the Peh of the Rosh so he descends from another degree and from phase four in the Rosh to phase three in the Rosh which is called Chazeh and in that place he develops his relation to the host. Meaning he doesn't receive all of the pleasures that exist in the host, 1% of them, he receives less pleasures than the host gives him and this is called receiving not the light NRNCHY Yechidah in the Partzuf but only Hayah this is why the second Partzuf is called Partzuf AB, Always he acts in order to bestow upon the host as much as he can.

Item 9 continues “It lacks Keter since Masach in Aviut ....” (22:44 - 24:06)

60. R. In other words AB is already a second Partzuf where the created being wants to bestow upon the Creator and that second Partzuf is additional to the first Partzuf and the Rosh it is Rosh and Toch and Sof, clothes the Partzuf of Galgata. So that the Rosh of Galgalta AB doesn't attain it is a calculation that is above it and there is coarseness of phase four and only coarseness of phase three with the Rosh Toch and Sof of AB close only Toch, the interior of Galgalta.

61. S. (25:00) The coupling by striking what is that, is that when the Creator starts performing the condition before him?

R. A coupling by striking is connection through rejection, that is the translation of it, connection through rejection when I reject my ego and I seemingly reject the host, I repel the host that wants me to receive directly and I place my condition, I can receive from you but only through faith above reason, through the faith above reason and only to the extent that I can do this I am willing to receive from you and it will be in order to bestow. Then there is a connection between us, the host agrees to it and I as the guest insist on my conditions and then I do another calculation, not as I did before, a calculation on new conditions and this is called Partzuf AB clothing Galgalta the second Partzuf, it is connection through rejection, coupling by striking.

S. So the coupling is the same moment that we connect, it is when he gives me an opportunity?

R. Of course he gives you the strength, the understanding, the decision, everything the Creator participates with you in everything here, only so that the act of reception in order to bestow is carried out.

S. So can we say that this condition of giving is reflected light?

R. The reflected light is already a result of the connection between you through the common decision to some extent.

Item 10 “Toch, Sof de Partzuf AB de AK” (27:17 - 29:10) reads twice

62. R. Inside the Partzuf he receives in order to bestow was decided in the Rosh and Sof of the Partzuf he has no more power to receive in order to bestow only desires that don't receive. They want to be in bestowal, this is why in these desires, the light of Hassadim expands meaning a good feeling, a correct feeling towards the host but from deficiency of power and the screen there is only Hassadim there.

63. S. (29:45) What expands in the Toch because is it direct light cause here it says without direct line

R. There is no direct like you can't receive in order to bestow inside of the Sof of the Partzuf.

S. I mean in the interior...

R. In the Toch you receive direct light clothed in reflected light which is called inner light.

S. I understood it said here the directed light expands without direct light.

R. In item 10, afterwards the reflected light returned and expanded Malchut into ten Sefirot from within her from within her downward to the Malchut of in her where ten Sefirot of the Guf emerge called ten Sefirot of the Toch from there downward afterwards ten Sefirot of reflected light without direct light expanded from there downward being the female light, the light of Hassadim. Ending the degree, here we have clarified Rosh, Toch Sof of Partzuf AB de AK.

64. S. (31:06) What is the participation of the upper Partzuf in giving birth to the lower one because it seems that Masach of the lower works directly in the upper light?

R. It can't do it directly because each light comes to us from Ein Sof from the Malchut to Ein Sof from Galgalta AB SAG, they hang down, we will learn later how Partzuf AB adds to Partzuf Galgalta, where all the lights and all of the couplings that it does is connecting through Galgata through Ein Sof, the whole action of the smallest Partzuf in reality comes to Ein Sof through all of the previous Partzufim, each of us who does the smallest thing to bestow awakens the whole vessel of Adam HaRishon. In this vessel there are everyone all of the greatest kabbalists all of the groups and anyone who ever corrected himself to the smallest extent, everyone is connected in this entire system and by this we awaken the entire system and on the other hand you can say that by our awakening, they use and are standing in the system and they are awakening us. Meaning we truly are partnering with all of those great ones who established the vessel before us and we are in the same system with them, in the same operation. To reach the end of correction, our common bestowal upon the Creator.

65. S. (33:13) Is it right to say that the light comes upon the desire and there is a stop, you search for the state for the Creator or for the ten and then our actions end, then we enjoy these actions?

R. Nice, you are good.

66. S. (33:04) The light that is reflected expands the Malchut into ten Sefirot?

R. I didn't understand.

S. He said reflected light returned and expanded the Malchut into 10 Sefirot from her and within her from her downward to the Malchut in her where the ten Sefirot of the Guf emerged also holds the vessel and also fills it.

R. Of course the reflected light determines what will be in the Toch of the Partzuf because the level of the Ohr Hozer, reflected light the Toch that didn't exist is now formed and the Toch is the will to receive that in order to bestow is now built in order to bestow upon the Creator as a second course instead of Galgalta.

S. This all happens through the coupling, all a result of the Zivug dHakaa that the reflected light returns and the vessel is built?

R. Yes.

S. So it is the whole process?

R. Spirituality is very simple, except for one question where do I get this power for the new intention? Everything else runs by the same template, the same process there is nothing new in it, desire, restriction, screen, striking, coupling, reflected light, reception of the light in order to bestow, there is nothing more. You could call it by a thousand names, Searot, Partzufim, thousand things, but at the end of the day only this operation exist, the only problem is how do we connect to the Creator to the upper light that is in complete rest, shake Him up so He will give us the power of the screen. Besides this everything runs by the same form, the same shape, desire, restriction, screen, reflected light, reception in order to bestow and that is it.

S. Where do you take the force for the coupling by striking?

R. From the Creator, from the upper light.

S. How does he give that to me, how do I ask for the forces for the coupling by striking?

R. I understand, if you want the coupling with the Creator to resemble Him to be equal to Him then you need to first of all get an appetite for it, a deficiency for it, that you need it.

S. Then we can do this through the 10?

R. Of course what is written for you now, do it.

S. So without the ten you don't have a chance?

R. No chance, none, you won't even be able to connect to the Creator to ask Him, alone you can go moo like a cow and for this you will receive some answer but not a spiritual answer but a corporeal one, all kinds of influences on you until you come to a state where for lack of other options you understand you have to connect to the ten and through it to the Creator. Through it to the Creator there you fashion your deficiency for connection with the ten and connection is not a beast it is man, similar to the Creator.

S. A ten is sacred to the Creator.

R. Yes this is called a holy vessel.

67. S. (38:32) Can the 10 ask to give us the force of the screen even mechanically?

R. Of course, ask, even if you don't need it, like kids. Everything is permitted but together if you wanted to make an impact.

68. S. (39:09) When Baal HaSulam says the words, ten Sefirot, that is my 10?

R. Yes.

69. S. (39:26) The birth of the first Partzuf I feel it in my heart or I feel it in the ten?

R. A Partzuf means the form and shape of connection between us in the 10 that is in some sort of connection with the Creator, this is called a Partzuf, meaning ten desires, passions, thoughts everything that we have in us in the 10, when we know and have found some way to connect them, then the connection between all of us is in our complementation when we connect above our egos to some extent similar to the Creator in some way then it becomes a vessel.

S. ....

R. We begin to feel that in the connection between us there is some movement, a form of life discovering there is something there that becomes an embryo, a new life that belongs only to the connection between us.

S. That is something you can't live without?

R. Yes it is the Creator who becomes to be revealed, who are we engendering, we are engendering the vessel in which we discover the Creator, the life inside that embryo is the Creator and this is how He becomes revealed.

70. S. (41:25) This is the topic of the congress discovering life in the 10, can we say that the goal is to discover the embryo in the ten, what does this mean?

R. You reveal the ten as an embryo.

S. That is our purpose?

R. Yes, you can put it this way, to reveal the embryo inside the ten, the ten is for now is something corporeal and we want to feel that this system delivers something spiritual.

S. What is to discover the force of the Creator in the ten?

R. The force of bestowal, the force of love, this is the Creator.

S. So what is more to discover the force of the embryo or the Creator in the ten?

R. “And the Lord was conceived in me for your sake”.

S. So it is one in the same?

R. Yes, otherwise we don't receive it, this is why BoReh, come and see, otherwise we don't feel it, this is how you have made me, where? Between us and the connection between us and we nurture the connection between us so that we nurture him like a baby. We raised him like a baby.

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