Morning Lesson August 2, 2021, Transcription

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

Baal HaSulam. "Study of the Ten Sefirot" (TES). Volume 3 Part 10

41. R. (03:18) I think it is worth it for us to read this to get familiar with a few matters which belong to conception. Of course, it is not like the same state that we are in, conception but as much as we learned we are awakening the surrounding lights as we learned in the introduction to TES. That even though we don't understand what we learned that we are not actually in it by the study we awaken these surrounding lights and they operate on us bringing us closer, very much bring us closer to the states that we want to reach, meaning conception. So let us read and think, not in our minds but think how we want to be in this that it will enter us because only through our actions we shall know you, meaning from the actions that will pass over us we will become familiar with the matters.

Reader begins (04:30) “Here the ARI divides the seven kings….”

42. R. (04:54) Meaning the seven Melachim that were broken that we spoke of in the world of Nekudim the breaking of the vessel and all the parts fell from Atzilut below the Parsa to the world of Beria.

Reader continues: (05:15) “He also unites to the three unique places ….”

43. R. (06:40) Meaning in raising the sparks is the same part of the whole soul and they begin to connect gradually by the upper light until the person feels that it turns into some inner impression that something has been awakened in him and this is the attainment in the spiritual world.

Reader continues: (07:22)

44. R. (13:46) We see here what we can do, let's see from the questions maybe...

45. S. (13:53) What does it mean that Reshimot emerges from the boundaries of the vessel?

R. I don't know, where did they translate that?

S. Several times we read in the last part that Reshimot emerged from the boundaries of the vessel into Tagin?

R. We are talking about some total of the desire to receive and the desire to bestow, two forces in nature and if we are talking about the desire to receive and on the part of the created being there is the forms of the desire to receive, root 1 2 3 4 according to the coarseness which is tied to the light with the different forms of coarseness and disconnected from him to the desire. The light is also divided into five levels and the desire that they can be. This is called together in Partzuf, that the light and desire cannot be together as they are separated because the desire is opposite to light and cannot receive the light. Then there is Reshimot from the direct light that it wanted to bestow to the desire and the records from the reflected light that want to bestow to the light and all of these different forms, developments, components. Now what was your question exactly?

S. What does it mean that they record a merge from the boundaries of the vessel and become Tagin?

R. That they can no longer work as records, TANTA, these are four different impressions of the vessel from the light, Taamim is the vessel that feels how the light is in it as internal light, Taamim tastes. Nekudot points are how the vessel cannot hold the light inside and the light departs and the departure of the light from the vessel cannot hold it as if it banishes it, that is called that the desire enters the desire to receive and by departures this is called points. Tagin are the same lights that are above the vessel that they departed the vessel and are at a higher degree than the vessel Illuminating from above and Otiot, the letters are already the vessels that are the same desires with Reshimot that they can be true vessels for the light that they are where the entire spiritual process happens to us. That they reveal their own Otiot, letters and let's say from us when we write it is clear that the letters are what they are, rather the Taamim, Nekudot and Tagin do not give us any measure of what is happening, the letters, Otiot, are the main thing as they are the vessels that come from the degree Malchut.

46. S. (17:53) Why don't we have the tools to understand the process of Reshimot?

R. Reshimot are those same lights, how can you hold or feel them, from where you have no vessels to hold the Reshimot records. this is what you wanted to ask half an hour ago?

S. No, it's not the same question but how do I hold onto these lights inside of me?

R. If you have the screen, the coarseness and truly that you can hold these lights and that they illuminate to you from above or from outside as the surrounding light, all sorts of forms.

47. S. (19:04) He says the records include two kinds of lights, the pure and coarse light and just like the direct light and the reflected light. Is there a connection between what we read now and Ubar?

R. We are learning in the tenth part of TES which is called the first conception, embryo, Ibur, so this is what he is explaining here.

S. Do the records that are written here have an influence on the embryo on the birth and development?

R. Yes, we took the inner observation as a part of that same section that speaks about the embryo, about conception.

S. Can we influence the Reshimot?

R. Yes, record determines our state and we influence the Reshimot, record by our actions. All of the records that we have are from the breaking of the vessel of Adam HaRishon, we are all broken and then we need to arrange ourselves, organize ourselves so we raise those records and from within the records, the upper light puts together the Partzuf and that is called that we are building the temple, building the soul from the shattering.

S. Are the records a permanent thing that I can influence?

R. We don't influence the records that are simply outside of you, not steady, they awaken in you according to your work towards correction.

S. Do I influence them with my behavior?

R. Yes.

48. S. (21:34) We spoke about the reflected light being a coarse light and there is a clear explanation here but I can't understand the essence, why is the reflected light coarse?

R. Because it comes from Malchut in such a way it bestows from below upwards this is the light that comes from the receiver to the bestower, from man to the Creator and it is much coarser than the direct light that comes from the Creator to below, to the created being. To the extent that man can activate the reflected light and clothe the direct light then both of the reflected and direct light turn into inner light. In such a manner, the light expands in the soul to the extent that the direct light can float in the reflected light, to the extent we want to bestow to one another and to the Creator is called reflected light and to that measure of bestowing clothes the bestowing of the Creator and that was clothes in the other and in us of the connection called the soul.

S. What is the root of the coarseness?

R. Av, coarse comes from the root of the coarseness of how much we reject that we are drawn forward and thus the coarse light it is maybe coarse, but it is very important so it determines what part we will have, what hides, what intensity or what clear fulfillment the Partzuf it's called the soul that we are building.

49. S. (24:11) It is written here that as long as the reflected light adheres to the direct light prior to departing the reflected light is mixed to the direct light without recognition between them what does this mean?

R. Because both of these lights, the direct light which is the bestowal from the Creator to the soul and reflected light which is bestowing of the soul to the Creator both clothe in the Creator and turn into one light. When the reflected light departs the direct light also departs and the Creator doesn't illuminate man any more than what man wants to give to the Creator. As much as a person clothes in the ten, accordingly he can reveal in the ten the Creator.

50. S. (25:30) I heard from you that the reflected light is coarser because it reflects back to the Creator. What does this mean that the light is from a person to the Creator if everything is absorbed into the ten?

R. The Creator that bestows from above to below is called the direct light and this goes from refined to coarse yet the reflected light bestows from the coarse part by rejection, repulsion from coarse to refined, from below upwards, so these lights, direct and reflected light are opposite but both want to bestow to one another and so they connect clothe in one another. The direct light which comes from above to below clothes in the reflected light which ascends from below upward.

51. S. (27:08) The sparks are a combination of Tagin and Nekudot?

R. We have Taamim, Nekudot, Tagin and Otiot, sparks, Nitzotzim are the results from the lights coming in contact with the departure of the vessel, there is a lot to talk about here as the sparks are actually the vessels, the letters are the vessels. We will learn about this yet, it is not really so important as we will get closer and you will see that this is not so complex, these matters as we also in this world if we know about the structure of man that we would also identify all of these discernments, yes, we will also identify them. However, we don't understand ourselves, man is not familiar with himself and what is happening in him. In us is happening just like in spirituality, a copy to corporeality of those same discernments.

52. S. (28:59) What are we going to work with the tens today?

R. We are exiting now to work in the day with our ten, how we are getting closer to such an extent that we turn into one man in one heart and from this we will have conception.

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Lección Diaria15 трав 2026 р.(Mañana)Parte 1 Rabash. A que se refiere, “Cualquiera que guarde luto por Jerusalén será merecedor de contemplar su alegría”, en el trabajo. 39 (1990) (06.02.2003)

Parte 1 Rabash. A que se refiere, “Cualquiera que guarde luto por Jerusalén será merecedor de contemplar su alegría”, en el trabajo. 39 (1990) (06.02.2003)

Rabash. A que se refiere, “Cualquiera que guarde luto por Jerusalén será merecedor de contemplar su alegría”, en el trabajo. 39 (1990) (06.02.2003)

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria15 трав 2026 р.(Mañana)
Parte 1 Rabash. A que se refiere, “Cualquiera que guarde luto por Jerusalén será merecedor de contemplar su alegría”, en el trabajo. 39 (1990) (06.02.2003)

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm