Morning Lesson January 14, 2024

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

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. Inner Observation. #16

Reading Item 16. (00:17) “It has been clarified that the correction of the Parsa…”

1. S. (03:16) He writes that there's the first Rosh and the second Rosh, what is the matter of the two heads, the two Rosh?

R. Who remembers? We learned this.

S. 2. The first Rosh is Yesod which is above Tabur and the second Rosh is the GAR of Nekudim which is below the Nekudim.

R. Yes.

3. S. (03:50) What does this give that it has two Rosh?

R. It means that there is a management from two different heads, that the first Rosh works on the vessels that are above Tabur and it shines below Tabur but not to the vessels that are there, only to the second Rosh that is there, and the second Rosh already conducts the vessels that are below the Tabur. It's a special state that we see in Nekudim, here's the transition between the first restriction to the second restriction, we will still see this.

Reading Item 17. (04:40) “Now you can understand the matter of the coupling of AB…”

Reading Item 18. (07:00) “After the above-mentioned coupling of AB SAG is performed...”

4. S. (11:11) All that we just learned in the last two items is after the Katnut of Nekudim is refined where the records rose and that's the process that is happening there?

R. Yes.

5. S. (11:36) When you read these items it’s very hard to understand because there are definitions of the fillings of Yuds, the fillings of Alephs, the Kamatz below Yud, Hey, Vav. It’s written in my book several things that really help like Katlut, and Gadlut and it seems like you’re not saying a word about it and it’s not written in the text. 

R. What do you want to know exactly, I don't understand.

S. If it’s on purpose this form of study?

R. Where is it hard for you to understand?

S. I don't remember what the filling of Yuds or the filling of Alephs or what the meaning of the Kamatz below the letters of Yud, Hey, Vav are but if we’re using the definitions of Katlut and Gadlut maybe it’s a little bit more. 

R. It’s closer, okay. We’ll keep reading and maybe we’ll scrutinize it or do we need to go to the end, questions and answers, that’s where it’s all written, yes.

6. S. (13:28) On the internet they’re asking about this whole topic we were talking about, HaVahYah, AB has no filling, what does it mean filling with Aleph? 

R. There's no filling in Aleph meaning there’s no revealed second restriction yet.

7. S. (13:53) What’s the difference between HaVahYah and Yud, Hey, Vav, Hey?

R. It’s the same thing.

8. S. (14:04) Is the correction of Parsa the only thing we need to correct?

R. We need to correct the shattering and the correction of the Parsa partially. What we need to correct is also through the shattering because by the shattering of the vessels, the Parsa was canceled and we need to return her to her place.

9. S. (14:46) What does it mean that the worlds return to the original world?

R. The entire process of correction is in order to bring all the worlds back to their corrected state and all the vessels to be corrected and be filled with the light of Ein Sof.

10. S. (15:09) What does the lower water and higher water mean?

R. Water, Mayin is Hassadim. There’s lower Hassadim and upper Hassadim and this is talking about like the Parsa where it goes up and down.

11. S. (15:30) What is the request when we study TES to maybe come back to drawings when we learn TES?

R. Yes, I'm afraid that if I'll start with the drawings we will start to go inside like in engineering, this goes up and this goes down, to the right and the left and we’ll talk about a drawing, a diagram, and not about what an ascent or a descent is or understand or what right and left which is which is a matter of spiritual discernments. Therefore we don't yet know how to do this. It’s a very big problem in the wisdom of Kabbalah.

12. S. (16:31) We see that the lower one doesn't know what to ask for here. He raises MAN and receives a shattering, is that right?

R. No, there was an error here and the error took place by the upper one, meaning he spins the lower one in such a way that the lower one didn’t feel that he was going towards shattering. 

S. That means that the MAN was wrong?

R. According to the conditions and the details he had he did everything correctly, but he didn't have all the details.

S. That happens only in the state of shattering or also afterward?

R. No, besides the state of shattering there's no such thing.

13. S. (17:35) In the previous article we read that a person has to make a connection between Torah and MAN. What can we take from this that’s connected to us?

R. Don’t start with such things. What’s connected in general I can say but we need to try from our entire study to learn what our work can be. What we learned is that we need to locate where here the mistake was that caused the shattering and what we need to do in order to correct the root of the shattering and correct what happened as a result of it.

S. In general, the process that’s happening here that we’re reading about?

R. Now we are actually learning about the erection of the world of Nedudim and how it reaches the shattering, how it shatters, what happened with all the parts it shattered with and then we learn the world of correction. The worlds of correction are Atzilut, Beria, Yetzira, Assiya in which all those vessels of Nekudim are corrected, and in their correction, these worlds are created, Atzilut, Beria, Yetzira, Assiya and what our role is in this.

14. S. (19:39) There's a place here between the clash between the correction of creation and the purpose of creation?

R. There is never such a thing.

S. Is it all together happening? 

R. Everything is suited to everything.

S. How does it work that the purpose of creation is to give joy to the created beings?

R. You can’t reach the purpose of creation without the shattering. The lower one needs to see where it broke, and why it broke, and by that, it understands what needs to be corrected.

S. He has to scrutinize this state?

R. Yes, good question. Therefore, the shattering is really not a mistake but a necessary condition for the correction of creation. 

15. S. (20:52) Why does the second restriction of NHY obligate a person to raise reflected light?

R. How can he correct it without reflected light?

S. You can’t obviously, you must have reflected light.

R. Well?

16. S. (21:29) He says that the internality is NHY of AK then he says that the externality is MA and BON. Isn't that the same area, isn't that the same thing?

R. Yes, but this is inside of that. NHY of AK is the external thing, the original vessels of AK, and within them, all the other vessels expand which are below the Tabur.

S. But it's the same area?

R. Yes, the same area.

S. There the two Roshim, and the second Rosh is what goes below the Tabur, to that area but in practice, the coupling happens on a record, and he adds a light of AB-SAG and this is where it gets confusing because according to what we know the record is the decision of where the light comes to and the essence of the vessel itself. What’s the connection to the light of AB-SAG? 

R. I don’t exactly understand what you’re asking but the light of AB-SAG is the light of correction where Hochma and Bina from AB and SAG, when they come to the vessels, they scrutinize the vessels, correct them, and fill them.

S. When the Rosh performs a coupling it’s on the records that exist within him.

R. Correct.

S. He performs the coupling on the records that he has towards Ein Sof, towards the light? 

R. What are you talking about?

S. Let’s say in the second Rosh that performs a coupling, not of YESHSUT but of Nekudim itself, there are records there and these records actually work in front of the light? 

R. It’s not precisely like that, like you’re saying but rather all the records rise to the first Rosh which is connected to the light of Ein Sof, with the Rosh of Galgalta and from there it begins the expansion of light through all the heads and Partzufim to the place where the records came from.

S. The records that are in Nikvey Einayim for that manner receive the light through Galgalta, AB, SAG?

R. Yes yes, of course. 

S. So it's not in front of the surrounding light?

R. They can’t they have no such connection, it's only through the previous Partzufim.

S. Asking more precisely, the direct light that comes to the coupling in the Partzuf, this direct light comes from the upper Partzuf?   

R. The previous one.

17. S. (25:01) The Nikvey Einayim, where there’s a coupling and the Rosh is divided into two and that creates the two Rosh, YESHSUT and GAR of Nekudim right?  

R. Yes. 

S. AB-SAG that reaches there, so AB is on the first Rosh and SAG is on the second Rosh?

R. The light of AB-SAG. 

S. What is that, it’s one light?  

R. It’s one light. 

S. What characterizes it, what does it mean a light of AB and SAG? 

R. AB is the light of Hochma, SAG is the light of Hassadim where the light of Hassadim and the light of Hochma are in mutual clothing on one another. 

S. It’s a light that when it reaches a place like Nikvey Einayim, so above it knows how to work in a certain way, above Nikvey Einayim meaning in the GAR of the Rosh. It works in a certain way and then in ZAT, it works in a different way?

R. Of course.

S. That's what takes the YESHSUT and the GAR out?

R. Yes, yes.

18. S. (26:28) He writes that from the coupling of AB SAG two actions come out, one in the internality of AB meaning the inner ZON from Tabur and below and one in the externality of AK in the GAR of Nekudim. What are those two actions?

R. Every light that comes from Ein Sof in order to come to the place where the records began to rise needs on the way to fill all the Partzufim in order to descend downwards to that place it was invited. Then all the Partzufim receive it by the couplings of striking, by bestowing this way and that’s why it comes to that place where the records were being raised and it couples with each and every screen, each record in each screen, until it comes to the place it was invited to. Meaning if the records rise from the GAR of Nekudim then until there the upper light needs to rise through all the Partzufim, Galgalta, AB, SAG, MA, and BON, inner and outer.   

S. At the end of the item he describes that Beria, Yetzira, and Assiya rise to Atzilut.

R. Yes.

S. I wanted to know is that before the shattering or is that the end of correction that’s happening here, what is he describing?

R. The worlds of BYA are worlds of separation, they are differentiated from that which was before them and therefore they are in a state which has ascents and descents.

S. Maybe read the end of the item and answer according to that, because he’s describing how Beria, Yetzira, and Assiya return to Atzilut, meaning NHY de AK as in the beginning. My question is, is he already describing the correction, how they return to wholeness or is there something that’s happening before the shattering here?

R. Where do you want to read?

S. The end of what we read in 18, the second action, the last paragraph until the end. At the end of the item, the second act. If we could understand if this is before the shattering or is this till the end of correction?  

R. No no no, this is before the shattering. 

Rav Reading: “The second act extended from the above-mentioned coupling of AB and SAG to the inner ZON of AK below its Tabur. This is because this light descended and breached that Parsa in the internality of AK that separates the inner ZON and brings them outside the Atzilut of SAG. Now it is canceled, and the light of SAG returns and expands to the inner ZON as before the restriction of NHY, meaning through Sium Raglayim of AK.

This is so because then Bina and ZA and Malchut too, which came outside NHY of AK and became the three worlds Beria, Yetzira, Assiya, have now returned to the phase of Atzilut, meaning NHY of AK, as in the beginning. Now you can understand the ARI’s words above, who says that the Parsa is a correction for the purpose of Beria.” That it operates on Beria and not Atzilut. “Because through the correction of ascent and descent in the Parsa, Beria, Yetzira, and Assiya were returned to NHY of AK, and returned to the phase of Atzilut.” So what's the question?

S. According to what he’s explaining here it can be the end of correction already, Gmar Tikkun, because of the worlds rise to Atzilut.

R. But it's still an ascent, they’re still not in their place.

S. They expand and descend afterward?

R. The end of correction is where the light of Ein Sof arrives from above downwards all the way to the Sium Raglayim.

S. So there’s still something that we haven’t reached here yet.

R. Yes, well it's not the end of the article.

19. S. (32:55) What’s the difference between the suckling of the SAG or the MAN of the lower ones according to 17?

R. Should we read 17? 

Rav Reading: “Now you can understand the matter of the coupling of AB and SAG by which the bottom Hey descends from the Nikvey Einayim and returns to her place as in the beginning. You already know that the Rosh of the SAG clothes the HGT of AB from Chazeh of AB to its Peh.” 

That’s where the Rosh of SAG is. “Since it is its phase of expansion Bet, as written in the previous parts.”

After the AB dispenses its lights to the SAG, and since the light of AB hasn’t any the phase of bottom Hey in the Einayim, when lights AB come in SAG, they lower the bottom Hey in the Nikvey Einayim of SAG to the place of the Peh too, which is her real place, as she is in AB.

Below, in the world of correction, this coupling is performed by the ascent of MAN from the lower ones. Here, however, there is still no conduct of raising MAN, but the coupling is done by itself, namely by SAG’s suction of sufficient amount of lights of AB. These lights lower the bottom Hey to her real place.” What are you asking?

S. What’s the difference between the coupling of the SAG and the raising of the MAN from the lower ones because both of them are supposedly drawing light? So, what's the essential difference between those two drawings of the light?

R. The sucking of SAG is receiving forces from the light of AB, and what else did you say?

S. To the raising of the MAN of the lower ones.

R. The raising of MAN of the lower ones is for the lower ones to have the forces to awaken the upper one in order to draw from him help or light, the upper light, that's the difference.

S. That affects the way the light is accepted if it’s through an effort or if it comes from above? 

R. The light comes from above anyway, the question is whether the lower one is ready for it or not.

S. And SAG isn’t ready for that?

R. No, SAG is not ready to receive the light of Hochma. 

S. When it’s accepted in Nikvey Einayim of the Peh it's as if not ready to receive that light?

R. Yes.

20. S. (36:48) You told us the only light that went down below Tabur was Nekudot of SAG because there’s no Hochma in it, only Bina so it could go below the Tabur. Now there’s like an innovation that the light of AB-SAG can also go down below the Tabur.

R. The light of AB-SAG can always go below Tabur, the light of AB-SAG can go below the Tabur, where do you see that it can’t?

S. The explanation I know is that only Nekudot de SAG can because there’s no Hochma there at all, that's why it can go down below the Tabur. 

R. If the light of AB-SAG wouldn’t be able to go down then how could there be Gadlut to the vessels?

S. How can AB, which is already Hochma go below, before that it couldn’t?

R. Because it’s clothed in Hassadim. 

S. What is that, that it’s clothed in Hassadim and now it can go through?

R. Where he has a special role, a special limitation and he goes down only in order to correct the vessels. He doesn't give the vessels screens just like that, if you could say it that way, rather it gives the vessels the ability to connect and reach the reception of lights in order to bestow. We also need to understand that it's not that the light itself expands below, what expands below is its force that it passes onto the vessels, otherwise, all together below the Tabur it would be prohibited for the light of AB-SAG to go down there. He passes to the vessels the force of AB and SAG such that together when they’re combined correctly between them, they give the vessels the ability to receive in order to bestow. 

S. We also learn simply that there’s Galgalta, AB, SAG, MA, BON descending and suddenly there’s two Partzufim, that also in AB there’s Hochma and Bina and also in SAG there’s Hochma and Bina. How do they suddenly couple between them? 

R. First of all there's no problem for there to be a coupling of AB-SAG and they have a different goal. The light of AB is the light of the purpose of creation, and the light of SAG is the light of the correction of creation. Hence when between them they connect they give forces to the vessels that can receive in order to bestow.

S. That can only happen according to the demand from the vessels?

R. Yes, it's only that way.

21. S. (41:05) My question may be a bit simple. It's talking about the shattering, so is it always about the vessel or the screen, or sometimes this and sometimes that, or is it the same thing? 

R. The screen is the vessel.

S. (41:56-45:49) Announcements about the upcoming Congress and Reading the Zohar.

22. S. (45:31) I have a question about the preparations for the morning lesson. You stated today in the first part that there’s a very exalted state where each one has to feel as an integral part of all of society, as one body. We’ve been trying for a long time to reach that state in the preparation. My question is in the preparation can we really think about it, and concentrate on reaching that state or is it only during the lesson?      

R. I didn’t understand.

S. You described a state that we haven’t reached yet, how we’re really one vessel, part of society, a very exalted state, and in the preparation, we’re trying to reach a state that there will already be one vessel during the lesson. Is it possible to reach that state in the preparation itself or is it a process that happens during the lesson?

R. Moreover, come, try. 

S. A week before we let the Tens on duty know about the duty and they prepare. Can this process take place so that the Tens supposedly reach this state and bring this state to society itself because there are only 20 minutes to prepare?

R. It’s also possible but I can’t decide whether you will gather from 5 AM or 2 AM.  

S. No, it will be 20 minutes but the fact that Tens on duty are working on it for a whole week is that right that they reach this state and what they’ve absorbed they pass it on in those 20 minutes, somehow in the preparation to the lesson? 

R. That’s not in my hands.

S. Is that impossible in 20 minutes?

R. Everything’s possible.