Morning Lesson January 08, 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. #9

Reading Inner Observation. #9 (00:16-07:02) "Now we shall come to the words…"

1. S. (07:19) What is this new form of calculation done in the Nikvey Eynaim that does not take into account phase 4 even though it does incorporate it?

R. What is the coupling in the NE Nikvey Eynaim?

S. Apparently it's a coupling of the second restriction meaning he doesn't use the vessels of reception even though he does limit himself according to that.

R. Yes and?

S. So what is this new form of calculation and how is it different from the coupling done in the Peh?

R. What is the difference between the coupling in Nikvey Eynaim and the coupling in the Peh? It's lack of AHP.

S. But seemingly in the Peh earlier it could also limit itself and not expand to phase four?

R. That's according to the coarseness, but here he doesn't have any vessels he doesn't take these vessels into the calculation he makes in the head, and he calculates only in the vessels of Galgalta Eynaim.

S. What is this addition that in the Rosh he takes into an account the vessels of AHP?

R. It's an addition, it's additional vessels that he wishes to work with in order to bestow. 

S. It wants to work with them in order to bestow but nevertheless it limits itself, and in the Peh earlier?

R. In the Peh he worked with all the vessels.

S. Even though he also limited himself?

R. Where are you reading? Where does it say it?

S. He mentioned?

R. Which part? Indeed there's a deep matter here. Indeed there’s a profound matter here.

S. Maybe, he says you shall ask how the GAR of Nekudim is?

R. You shall ask how the GAR of Nekudim divided into two heads this one? 

S. Yes that's the paragraph but there was a sentence that I saw here that he was writing about it being incorporated from phase 4 but doesn't use it. From the Eynaim and below the lower Hey doesn't expand since the look which is the coupling doesn't happen in Phase 4 meaning the lower hey, but in the first and second phase which is the AHP? Reading…

R. Yes. 

S. The vessels from Nekudim are only from phase one and two and there is of none of phase 4 and even though the Malchut of the Rosh is incorporated from the lower Hey?
R. Yes.

S. What is this form of calculation that even though Malchut of Rosh is incorporated there's nothing of phase 4?

R. But in phase two and Phase one, which are the AHP?

S. Even though it's incorporated.

R. She limits the coupling upon them, but from the Eynaim below the lower hay does not expand whatsoever due to the secret of the coupling that takes place in Phase 4 but from Eynaim and below in the lower Hey rather in phase two and phase one which are the AHP. Okay?

S. Phase one and two are AHP?

R. Yes, the lower Hey does not expand at all from the Eynaim because it is done on the phase 4 meaning the bottom Hey, but in phase two and phase one which are AHP. A 

S. I don't get this calculation that's happening now.

R. It is clear that the vessels of Nekudim are the phase two and phase one and they have no phase 4 whatsoever even though the Rosh is included of the lower Hey.

S. What does it mean that on one hand it's incorporated of the lower hey which is the phase 4, on the other hand it doesn't use it.

R. There's no coupling in the Rosh and its discernment in its phase.

S. What's this form of calculation different than the previous one?

R. That, previously, there were couplings and calculations on all the coarseness that's in Malchut and not here. Read onwards. Now you can understand the matter of the association of mercy and judgment which are the connection of the two Hey’s the first Hey and the bottom Hey, this association remains permanent in the existing Nikvey Eynaim and not in the phase AHP which went outside since there's only the phase of VAV which exited which is only the screen of the first Hey, since the phase of the bottom hay was not drawn to them from the Nikvey Eynaim. What?

S. What did he mean here, what does that add?

R. He’s already cutting it, upon he’s slicing it, upon all of the Nekudim, and there's no calculation there upon the lower Hey. The AHP there is the second phase and the first phase. Accordingly, you will understand the matter of the association of the quality of mercy and judgment which are the connection of the two Hey’s the bottom Hey and the first Hey this association remains a permanent that's existing in the NE Nikvey Eynaim and not in the phase AHP which went outwards, since there's only the phase of Vav in the AHP that exited there which was only the screen of the first Hey since the phase of the bottom hay was not drawn to them from Nikvey Eynaim, so there's only the first Hey there. We will continue for the time being.

2. S. (16:08) I'm trying to understand in my head what's going on there because AHP and Galgalta Eynaim when Malchut is only Galgalta Eynaim only in Phase 4, so in AHP there's the light of Hochma wisdom that's why it can't be there?

R. You are talking about?

S. No, when the lower Hey went up to the Rosh head and it can only stay Nikvey Eynaim that's what he writes it says that becomes Yud Hey Vav that is in the Peh the light of wisdom there.

R. No there is not. If there's no coupling on the whole discernment on the whole phase. How can there be light of Wisdom?

S. What is there that the lower Hey cannot be there that it can only stay in Nikvey Eynaim,

because then there are different developments more Partzufim went out in such a way that the lower Hey cannot participate that's what I see onward?

R. Yes, yes, that's the whole matter of the world of the Nekudim.

S. That's because of the second restriction right? What happens?

R. Yes.

S. And the lower Hey ascended and it has a need for the light of Hochma?

R. No, if it's Nikvey Eynaim it has no need for the light of Hochma on the contrary the fact that she's there limits the lights until the light of Hochma and no more.

S. But there's a part that descends to the Zivug in coupling in the Peh and it remains in Nikvey Eynaim that's what it explains here?

R. No, it's not that way.

Reading number 10 (18:15-22:00) “In order to understand this..”

3. S. (22:10) He mentions a coupling and a looking what are those two terms, what is the difference?

R. Coupling is clear to us yes, coupling of clash, of beating, where the connection of two parts that are contradicted between them and are in a certain clash between them, but in order to come to some compromise, to the form of a common work between them, they carry out this coupling, even though it is done through a beating a clash, that's the coupling by clashing. We can read it through the questions and answers there and find more information about that for sure. That is the coupling of striking.

S. The looking he says that the coupling and the looking as if it's two different things?

R. The looking is not a coupling, the looking is what happens seemingly before the coupling. The looking of the eyes in the AHP, the looking is kind of measurement, how can you say this in another way, evaluation assessment.

S. What exactly does it mean the coupling in the Eynaim in the AHP, what is the coupling and what is the AHP?

R. The looking of the eyes in the AHP is that we are performing a coupling already upon the AHP, but what is the definition of over there read.

Reading (24:40) out “Here Lies the main Distinction..”

4. S. (25:45) This coupling is the coupling of the second restriction?

R. Well?

S. When he says the looking of the Eynaim and the AHP, that's a coupling that Nikvey Eynaim that the AHP of Hochma wisdom or the top part of Bina performed on what? On Malchut what did it do? Who is shown on who? Who is the light and who is the vessel that receives it?

R. The vessels rise from below upwards and receive the light that is in GE.

S. What vessels?

R. The looking of the eyes in the AHP.

S. The second restriction is that Malchut ascended to Bina GAR of Bina and there the coupling happened, so the two lower vessels don't participate in that coupling?

R. Yes.

S. The two lower vessels the looking of the Eynaim AHP the two lower vessels aren’t incorporated in this process right now.5

R. In what process?

S. In the coupling?

R. Yes, they're not included.

S. Keter there's KHB there's everything there is now so what's the light and what's the vessel?

R. The light here that can happen is the Hochma in the Bina and accordingly the vessels that can reveal the light. There's nothing more to answer here. 

5. S. (27:55) He says that the lower Hey is only in Keter, meaning there they do take the lower Hey into consideration but as the Keter so what does that mean?

R. Where Is that written?

S. In the end, where we read that only the Keter itself carries the bottom Hey while the Hochma and Bina are clear from the bottom Hey?

R. Yes.

S. We say that it all happens for the lower Hey but now the thinking of how to get forces of Hassadim to get to deal with later on?

R. The question is understood. We will go onwards and see. 

6. S. (28:53) What happens below Nikvey Eynaim when he speaks about AHP and YESHUT, what happens there?

R. For the time being restriction.

S. But he says that there's Holam and the screen of the letter Vav is there, so there is an illumination?

R. Yes.

S. So it becomes the Rosh of Nekudim that's also the Rosh of Nekudim, he's speaking about the state of Katnut that's the Rosh of Nekudim?

R. The Rosh of Nekudim is Katnut.

S. So the Rosh of Nekudim which is Rosh and GAR of Nekudim?

R. Yes.

S. What is YESHUT, how does it take care of it if it's restricted?

R. The role of YESHUT is the ZAT of Bina and accordingly it limits the Rosh and arranges the Guf, the body.

S. But in a very weak manner? It's not clear.

R. Look its source is ZAT of Bina of course it doesn't have many forces to limit all the levels it can't, but the part that is always divided from Rosh and Guf it can.

S. So what's the difference between YESHUT and GAR, GAR of Nekudim? What is GAR de Ni compared to YESHUT?

R. YESHUT is ZAT of Bina the lower seven of Bina and from the lower seven of Bina also emerges in action ZAT de Bina in action, by GAR of Nekudim it becomes the Rosh.

S. GAR of Nekudim becomes the Rosh?

R. Yes.

Reading item number 11 (31:44) “The Difference Between…”

Reading item number 12 (35:20)

7. S. (38:51) What's special about the Sefira Da’at?

R. It comes from a coupling of the Upper ones, KHB, Keter Hochma Bina, Da’at. Where Da’at is actually what connects Keter Hochma to Bina, which is opposite of them, opposite to them and that's what happens.

S. The upper Da’at and the lower Da’at what is that?

R. That are two such degrees in a Partzuf Keter Hochma and Da’at, Hesed Gevura, Tiferet Netzach Hod. Meaning, that there is this result of the two upper ones which she extends below. 

8. S. (40:16) The refinement of the screen from the absolute to the Partzuf does it come before the coupling by striking on the corrected screen on the vessel of Malchut, is it always like that?

R. Then upon what would there be a coupling for the emergence of the next Partzuf?

S. Same thing. I don’t understand. It always has to be on the corrected Malchut because if it’s corrupted you can’t perform a coupling?

R. Clear.

9. S. (41:47) That's exactly what he wrote about that the coupling wasn't on Partzufim, they had a record of phase two of clothing and phase one of coarseness, what's a coupling on those phases specifically on those records?

R. The coupling upon the Galgalta Eynaim.

S. It's not a coarseness that was refined but it's records that upon them it's performing the coupling so what does it, what comes out of this coupling on the records?

R. The coupling is always on the records.

. 

S. How does the coupling happen on the phase of the clothing and not on coarseness?

R. The coarseness is there for sure, but we don't take it into account because he disappears.

S. Let's say, even the coupling of clothing and phase 4 they always take place and today he only explains what's important states, could we say that there's always these things all the degrees of all the couplings and he just states what's important for us to understand for the development of the couplings?

R. Yes, altogether in the whole of the Wisdom of Kabbalah think he's writing what there is. I wish there would be here, five percent of what happens.

S. What does that mean that all the possibilities that could take place could happen, even things that seem unreasonable or wouldn't work out so here he's telling us about it?

R. He tells us only what gives us a clear result, the next result that we need to know.

S. That's the matter of the light that reforms that's in it because?

R. Yes, yes, it specifically defines that. He can't write about all the details that all together are happening in spirituality; there are endless details.

10. S. (43:35) How do the vessels connect in Da’at when the lower hey isn't incorporated in them?

R. There's no such thing as the lower Hey isn't involved, that cannot be. Rather she is involved in such a matter that she is, seemingly, concealed, not participating.

S. The heart of the correction, the initial will to receive is limited under a lot of restrictions, but the system still grows and gets filled with discernments. How does it happen in that way?

R. Because there's the purpose of creation, and towards that they're always discerning the possibilities that they can do, and how they can come closer to her.

S. Even if the will to receive is limited and restricted and isn't used?

R. Moreover, as much as the desire to receive is limited, they can come closer to scrutinize it and correct it. 

11. S. (45:03) What is that common field that we have when we study TES?

R. We all want to scrutinize our will to receive, which needs to connect in all its details, from all ends, and to raise to the Creator with a demand for correction.

S. That's the place that we're really in during the study?

R. Yes.

S. What do we do with the gaps in understanding, perception, parts are sleeping, parts are drawing things in our heads, where do we put all that?

R. That's not important, the Creator will organize that by the upper light that illuminates upon us; it shines on each of us in his discernments, in his phases, and that's how we all, nevertheless, belong to one goal.

S. What should we focus on when we study TES?

R. We want to be under the upper influence, which will raise us towards the Creator, and will shine upon us and we will know exactly what's important for each of us, right now. And how we can connect all these important discernments for each to one united discernment. How we all perform an action in order to bring contentment to the Creator. That is important for us. It's not important for me to remain in this state, or in a worse state, in a descent and ascent. Or that I will know more or no less, but rather what's important to me is that I will now cause, bring forth, contentment to the Creator. And what I need to do for this is to connect to the friends, to emphasize the deficiency that I have in me for this and so on. 

12. S. (48:10) The matter of the upper one that clothes the lower one, and the lower one that clothes the upper one, what is the difference?

R. It's a big difference, either it's an action of the upper one or an action that comes from the lower one. And according to that, it determines who's incorporated in whom and in what intention.

S. The clothing of the upper ones, the lower one is passive, in general?

R. You can't say anything about it, whether passive or active.

S About the Da’at of the upper and the Da’at of the lower can we, in general, say that this is the process of how the upper one awakens us to attain its Rosh, to Dvekut, to bestow and all that, is that the whole process in general? 

R. Yes. 

Reading item number 13 (49:40 - 52:51)