Morning Lesson October 14, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 2:
Baal HaSulam. The Gatehouse of Intentions (Chapter 2. #16)
https://kabbalahmedia.info/sources/Nw0ew8p4
Reading The Gatehouse of Intentions (Chapter 2. #16)
1. R. (00:43) We have KHB HGTNHYM or KHB ZA Malchut depending on how we count it. So we have the Sefirot that belong to the Rosh, to the Guf and to the Sof of the Partzuf. So here he is beginning to explain to us what the connection is between the parts of the Guf of the Partzuf, the Guf is called Neshama, which the will to receive which has qualities with intention in order to bestow and then to a certain extent in which he has these intentions in order to bestow, he resembles the Creator, that is what we're talking about.
Reading number 16 again (01:54)
2. S. (04:00) Why are these qualities separate from each other, the first three from the next two?
R. Because this is the Rosh and that's the Guf in the Partzuf, in the Rosh we have only intentions, thoughts and decisions and in the Guf it's already the execution doing it.
S. One more question that's been bothering me for some time, why do such different qualities Bina and Malchut, why are they marked by the same letter Hey?
R. Bina is the first Hey and Malchut is the lower Hey. What is the difference and what is the resemblance, because the will to receive that is in Bina works in bestowal in order to bestow, the desire to receive that’s in Malchut works in order to receive. But the desire to receive both here and there, both in Bina and Malchut, the first Hey is called Bina the lower Hey is called Malchut.
3. S. (05:37) In what situations does a Kabbalist use the term ZA versus saying each individual named that ZA is comprised of?
R. I did not understand.
S. In your introduction you said that it just depends on how we say it, we can say either ZA or we can say each name of the Sefirot, is there a special situation when a person says ZA versus not?
R. It depends on what you're intending, what is it that you mean, if you mean that the body of the Partzuf the Guf, then you say Guf, HGTNHY. If you're meaning ZA a which is a Partzuf already, a small Partzuf, a small face, then you're saying that it's 6 Sefirot HGTNHY. If you're meaning the light that operates in it then you say VAK, meaning that a weak light without Hochma, just the light of Hassadim and so on.
4. S. (07:29) What is the will to bestow, I was examining myself, I was examining my care for others and in the end I understand that I'm doing it for myself.
R. I don't know what the desire to bestow is, if you will find it then you can show it to me too, I don't know what the desire to bestow is.
5. S. (08:28) The roots and the souls and the bodies are one discernment, there’s no separation?
R. One discernment.
S. But clothing and halls are other, what are these Levushim and Heichalot?
R. That you have vessels of bestowal that can be in the Partzuf, but the vessels of reception the Aviut of Gimel and Dalet, third and fourth degree cannot be in there, because they stand out more and then they are called more external vessels.
S. And then there's a very good question every time I read it I ask myself, in the beginning the world was supposed to be created in the quality of judgment, why?
R. Yes since the world is the will to receive, that will exist according to the will to receive, but he saw that the will to receive in such a way is completely separated from the desire to bestow which is the quality of the Creator and he cannot exist in such a way, so he joined it together the desire to receive and the desire to bestow, and then through the incorporation between them, it's possible to build the body of Adam the Guf that will exist and will be able to come to resemble the Creator.
S. That's basically the correction.
6. S. (10:07) I heard that you said that there's in the Rosh that there are intentions and thoughts and in the Guf that there are the actions, so what are actions in spirituality?
R. An action in spirituality includes also the intention and also the action itself because without the action itself you cannot say about the intention that it was the correct intention, the true serious intention. Therefore in spirituality we also have the Rosh of the Partzuf and the Guf of the Partzuf and the spiritual action has to take place both in this and in that.
Reading number 16 continued (11:03)
7. S. (17:19) In the beginning of this part you talked about the Nikvey Eynaim being Bina, in many other parts Bina of Rosh is considered to be the Ozen?
R. Yes that's not important, there’s GAR, ZAT, the division of the Partzuf, sometimes it’s according to the light of Hassadim, the light of Hochma, there are many discernments here, it's not important to pay attention to this, rather whenever you are reading something, accept it as how he writes it also we when we are talking about a person about the different forms, we are also like that, we also change our names, it doesn't mean anything.
8. S. (18:30) Are the seven Ushpizin of Sukkot corresponding to the ZAT of Bina?
R. It’s against the lights that expand through the thatch into the Sukkah and then we have HGT NHYM, what are you asking about that?
S. If they correspond one to the other, seven Ushpizin and ZAT of Bina?
R. Why ZAT of Bina, altogether ZAT, the lower seven.
S. But GAR is something that we don't attain, we only work on the ZAT.
R. But not of Bina, rather of the lower seven, ZAT.
S. The general ZAT?
R. Yes.
8. S. (19:43) We've always learned that the surrounding light is shining from afar, what does it mean when it says that we receive the light at the same moment or from afar, what's the difference?
R. It's considered from afar, from afar meaning through many degrees that the light goes through in order for it to come to the state, to the place that needs to, from which it talks about coming from, just as it is written that the Creator appears to me from afar, meaning through many degrees the Creator shines upon a person. And it could be that it's the opposite, that it's as an upper and lower degree that are adjacent, and the light shines from the upper one to the lower one.
9. S. (20:59) We just read that the first restriction was part of the first Sefira and every Sefira has its own restriction so how can the first nine be free from restriction?
R. We are talking about the general Sefira of Malchut in which there is a restriction that was performed on the upper light and when she restricts the upper light cannot fill the Partzuf. And not that we're talking about Malchut that is in each and every Sefira.
10. S. (22:10) What is the work with the surrounding lights?
R. That we will learn, I cannot tell you now, the work with the surrounding lights is, I don't even know how to define it for you, the surrounding lights are the lights the influence the Partzuf from afar, and the Partzuf to receive those things changes by them, but slowly and gradually, because they don't come from the screens and enter the Partzuf, the surrounding lights I’m talking about, they don't come to the Partzuf and clothe it, rather they surround it, they wrap it from outside and of course through them it also changes, but through them the changes are gradual and this is what the Creator does actually in a special way, actually in here in the Gatehouse of Intentions he will talk about this.
S. Is there a connection between the extent that you receive the Inner Light so that there are surrounding lights that bestow upon the Partzuf?
R. Of course there's a connection and that too, we will learn here in this book, we will learn it.
11. S. (24:02) I'm 100% certain that my friends have been waiting for this holiday of Sukkot and how can we accept this holiday above reason?
R. We want to be sensitive to the surrounding light as it surrounds us from all sides and influences us and shakes us and if we want to be surrounded and wrapped with the upper light, we want it to influence us, we want to be closer to it, it's considered that we want to nullify our will to receive because then we are closer to the surrounding light and then let it influence us as much as possible, we will do so and we will succeed.