Series of lessons on the topic: Baal HaSulam - undefined

13 June - 02 August 2022

Lesson 9Jun 23, 2022

Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 3. Chapter 4, item 2

Lesson 9|Jun 23, 2022
To all the lessons of the collection: Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 3

Morning Lesson June 23, 2022 Transcription

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

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter Four. Inner light #5 ("Bina is the cause and the reason for ZON,")

Item 2 words of the ARI (0:35): “The Bina shines through a…”

Reading Item 3 words of the ARI (2:16): “To shine in the…”

Reading Item 4 words of the ARI (3:07): “The upper Sefira…”

Reading Item 5 words of the ARI (4:27): “Bina of Atzilut…”

Reading Item 6 words of the ARI (5:55) Twice: “ZA of Beria…”

Reading Item 7 words of the ARI (7:35): “ In the world of…”

Reading Item 8 words of the ARI (8:44): ‘ABYA is the four…”

Reading Item 9 words of the ARI (9:51): “Consequential rule, the main…”

1. R. (10:07) That is the general form between them that is something we should know next, we find.

Item 9 Continued (10:10) “We find that there is a consequential rule…”

2. R. (11:15) We have a ladder of degrees here that in this way they go and diminish. That gives us the ladder. Now we are reaching chapter five, it is very special, very important to the general perception, please.

Reading Chapter 5 item 1 (11:49): “Chapter five clarifies that…”

3. R. (12:27) Here we have the degrees of 1 2 3 4, so we also have transitions between these degrees and we need to learn these things in order to know still how the ladder is organized that we can rise on. Please.

Chapter 5 Item 1 Continued (12:56) “There is Emanator and Emanated Being…”

4. R. Fire Water Air and Earth.

Reading Chapter 5 Item 1 “...And this is the Meaning of the Four Letters...”

5. R. (16:20) It is difficult here to ask and understand what we are speaking about exactly but we will read what he writes and go through it and we will see whether we understand something better.

6. S. (16:39) The words are familiar but it is unclear, what does it mean the spark of the created being and the spark of the Creator?

R. That is the beginning where the Creator bestows and the beginning where the created being bestows.

7. S. (17:01) He describes the structure of HaVaYaH in different words, same four phases, how do we differentiate in our connection in the ten but between these four phases?

R. When we will start scrutinizing between us as much as we connect, how we connect, as much as we between us change and we have all kinds of connections these and those, that each one affects the other and buy me affecting you, so you change and something and in your changes you change someone else and them with someone else. Here between us there are initial connections and secondary connections and third connections and so on, until through all these connections that keep changing and incorporating we become a sphere. That is something we cannot scrutinize in words, with language, but a bit yes. They write about it but the main thing is in thought and desire it will be clarified.

8. S. (18:34) He says after the Atzilut the Bina becomes a screen and complete garment, how can you define Bina he speaks a lot about Bina what is the definition?

R. Bina is the central Sefira in the structure, before her there is Keter and Hochma after Zeir Anpin and Malchut. She connects between the top part that belongs to Godliness and the lower part that belongs to the created being. That is why Bina is discussed so often.

S. Bina was created in Ein Sof right, it comes from there?

R. It comes from there but from there it is divided to half Creator half created being. Let’s keep going, it’s a very interesting chapter. Obviously there are a lot of questions about it but still, please.

Reading Item 1 (19:40) “There is Emenator and Emanated Being...”

9. S. (20:33) And the root that comes above them. Let us read one.

Reading Item 1 (20:39) “There are Emanator and Emanated Being…”

10. R. (21:43) Obviously we are speaking about spiritual things here and not corporeal at all, at all. This is the way he wants to depict a spiritual structure to us through language and words and names that are somewhat familiar from our lives. Even though they are spiritual essence we do not understand but the structure we see that in our world too, has cascaded and came from similar things. Let us keep going, maybe we will read above first and then we will come back and read everything below.

Item 2 (22:31) “Each Phase of the Four Phases of Adam...”

Item 3 (24:33) “Between each Two Phases there is a Medium Phase…”

11. S. (25:48) I never understood what is this ‘Ledges of the Field’ that he writes about here? This transition phase between the still and vegetative there is coral, and then there is some ‘Ledges of the Field’. What is that?

R. Between the animate and death there are corals. The corals themselves are living, they develop right, actually they are the still that is why there is such a form between the complete still between rocks, and the vegetative which grows, so corals have both. On one hand they are stones the still, and on the other hand they grow vegetative. That is why it is the intermediate form between both. He gives us an example for corals that is the form between the vegetative and the still, between the vegetative and the animate, what does he say?

S. Yes, that is between the vegetative and the animate. Maybe the translation is not exactly accurate but he says that there is something mentioned in the Talmud, some dog that grows on the ground?

R. That it is an animate even though it is connected to the ground like the vegetative and in such a way it feeds from the ground, it sucks from the ground, what it needs from the ground that is how it lives. Once you slice its connection with the ground it dies. That is why he says that between the vegetative and the animate are rocks of the field, the ‘Ledges of the field’ mentioned in the Talmud. It is like a dog that grows on the ground with its naval rooted in the soil. There's like a branch that comes out of him into the soil and it feeds from there, when you cut off its naval it dies.

S. Is there such a thing actually?

R. I did not find it anywhere or see it or ever see it but he writes that it exists. I'm saying that I believe him that he knows what we are talking about and maybe that animal used to exist or maybe it exists now too. That is the transition between the vegetative and the animate and in the animate he says in between the animate and speaking we have the monkey. That we have still, vegetative, animate and speaking and between these four stages there are intermediate stages. From the animate to the speaking we have a monkey, between of vegetative and animate we have the Ledges of the field, and between the still and the vegetative we have the corals. Just the way you have Sefirot and you have things in between the Sefirot states, so the same thing in our world such states.

S. What is a state between the Sefirot?

R. Transitions between the upper and the lower. That in that transition he wants to tell you later on that there is a state included from the upper one and from the lower one.

12. S. (31:20) In item two he divides man to spirituality and body, can you explain a little bit about it?

R. No, here he wants to give us an example about corporeality that from corporeality we will start a bit more in understanding spirituality, but not that he is actually speaking about corporeality. No. We will see how there is completely nothing about our world here. He just wants to give us supposedly examples that this is what you have in spirituality, that his whole purpose is to take us into the spiritual world.

S. What is spirituality that he defines here, what is spirituality here that he defines as like the lights that we are learning about and all the other things?

R. The lights of Nefesh and Ruach are still called corporeal lights and above that Neshama Chaya,Yechida are spiritual lights, that’s what he also defines. We will see it.

13. S. (32:55) What is the degree between the Creator and us, the intermediate degree?

R. Between the Creator and humans what connects between them is Israel. That on one hand they include people in our world with desires and qualities, on the other hand they yearn and acquire spiritual qualities and then in between them there is also a grasp on the Creator in connection with the created beings. That is why they connect us, the intermediates. Obviously there's a lot of trouble because of that, but that is their role.

S. Why is it important to know that there are intermediate degrees?

R. They are important because we go through those degrees from one degree to the next.

14. S. (34:06) What is the difference between Nukva and Malchut?

R. Malchut is a Sefira from the ten Sefirot. Nukva is already a role that the will to receive works in order to receive from everyone and bestow to everyone.

15. S. (34:33) When the light passed through Bina was it because Bina is like a pipeline or passageway?

R. That is what we say when the light goes through all discernments the way it goes through all the Sefirot. We will learn about that separately, there will be a lot of details about them.

16. S. (35:00) Beria and Assiya actually work like screens above Assiya?

R. Yes of course.

17. S. (35:10) From the previous lesson, in the beginning of the world of Atzilut what does it mean that there is no screen in the world of Atzilut?

R. No screen in the world of Atzilut that are not screens, there is no separating screen. Where all the light that comes, comes to the world of Atzilut. On the world of Atzilut there are no screens.

18. S. (35:49) How to justify the Creator when you feel bad, how do you hold onto the Creator and their friends when you feel bad and sorrow in your will to receive?

R. If we are in a state that we can advance but don't want to advance from ourselves, so the Creator has no choice like us with children, that we put pressure on them but we still obligate them to advance. That is the reason for all of our trouble.

19. S. (36:27) We know that the more there is desire the more there is ego and the closer we are to attaining spirituality. On the other hand the more we advance in the spiritual path we are losing the taste in corporeal things. How does it work with the growth of the ego?

R. That is for now you're going through such states, but soon you will start feeling also corporeality and also spirituality in a clear way more and more and not one on account of the other and let us end here.