Morning Lesson December 14, 2022 Transcription

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 Light. #20 (start with: "They receive them only in Shibbolet HaZakan because that is where they begin")

Reading TES Inner Light #21 words of the Ari (00:23): “We therefore find that three dots take illumination…”

Reading Inner Light below #21 (01:11): “The light of the upper Ozen has already ended and was..”

1. R. (02:38) Meaning that is how the lights expand from above down. We are talking about the lights in the spiritual realm or space; nevertheless, we wish to give these lights and the development of the lights, the elucidation of the lights, the emergence of bestowal from the Creator how much it influences the will receive in the created being so we draw it as a human body that receives and absorbs into it the upper light and this way these lights fill it slowly until they fill it completely until the end of Correction. So now we are speaking only about the lights that expand in the Rosh, the head.

Reading Inner Light below #21 (03:38): “There is yet another reason for the blocking…”

2. S. (06:35) This Parsa between VAK and GAR, what is it?

R. It is the division inside of Bina, between GAR of Bina and ZAT of Bina. GAR of Bina wished to be in Hassadim and not to receive the light of Hochma and ZAT of Bina also wished to receive the light of Hochma, not a great light but according to its desire. This is the difference between GAR and ZAT of Bina.

S. We learned that the qualities evolve gradually and then there is some kind of inversion, a sudden change from wanting to bestow to now wanting to receive.

R. It is the desire, not that it is suddenly of itself, that it is starting something rather it is the desire that is changing from above down. It starts in the four phases of the direct light and these discernments, these aspects zero, one, two, three, four, are called this way so there is nothing new here and all these discernments, all these qualities, they eminent one from the other.

S. So do we also end up in this division in our work?

R. Of course, that is what is happening in us and that is how we feel it.

S. What do we feel it?

R. We feel how it is all changing within us, these things. We feel how in us these states change.

S. When can we feel?

R. I don't know, when you have a true desire to bestow then you will have a new form, a second form of vessel of bestowal in addition to reception and then between them you will be able to feel your state.

S. So is it there, that barrier?

R. Yes, of course, how else?

3. S. (9:36) So he is speaking here and he says that as the Parsa ends with the SAG it stops above the Tabur of SAG and ends with the Shibbolet of the Zakan. So is the Parsa a barrier between the worlds of bestowal and the world of reception? How does he explain here that there's a Parsa here, Parsa there, it's not clear.

R. Wherever there is a boundary between the vessels of reception and the vessels of bestowal there is a boundary or border between them called the Parsa.

S. So what does he need to say to me when he says that the light of Ozen is SAG of Rosh and does not shine past the Shibbolet but only in Peh of Rosh which is only ZON? So what does he want to say here?

R. He's trying to say that the Parsa closes or blocks the expansion of the light further down.

S. This Parsa, is it the guard?

R. Yes.

S. So if I am in the ten and I want to reach spirituality I have to break through this Parsa?

R. No, no, on the contrary you protect the Parsa so the upper lights will not descend into the vessels of receptions below the Parsa?

S. Is this Parsa canceled at one point? Is it annulled?

R. If you have such screens whereby you can work even with the vessels of reception in order to bestow then the Parsa will seemingly disappear.

S. Is it restricted as a result of work that we do with it?

R. Yeah, it gets restricted, ascents, descents, it is all according to how much you control your vessels of reception so they will be only in order to bestow.

S. So then the Parsa disappears seemingly, yes? When we advance the Parsa disappears, is that what we are learning?

R. As much as we advance the Parsa, lets say, disappears.

4. S. (12:04) Is the Zakan the greatness of the Partzuf of Rosh to bestow upon the body and it goes with Galgalta and Eynaim?

R. Correct, correct, the lights in the head, they go down from the Ozen to the mustache and then to the beard or Safam and Zakan down to Chazeh and then Tabur.

S. And the Ozen is Bina divided into two?

R. Yes.

Reading Ari #22 (12:45) “For this reason, the first three kings did not die, since they have a...”

Reading Ari #23 (14:08) “Thus, even in the GAR themselves there is a division between…”

5. S. (15:35) We read here about vessels which are very good vessels, that's how he defined them, what is this definition of vessels which are very good, what is this definition?

R. This description implies that they have a very strong screen, that's why they are very good and very fine, it's not that they have a big desire to receive but that they have the intention to bestow.

S. More unique than the rest of the vessels?

R. Of course.

Reading Ari item number 24 (16:43): “The vessel of Keter which took its great illumination..”

6. R. (18:12) At the end of the Ozen.

Reading continues (18:17) “...because it takes itself it is enough…”

7. R. (19:00) That's the division in the breaking of the vessels. When they couldn't receive the lights and the light of the Ozen couldn’t help them contain the upper light in order to bestow.

Reading Ari item number 25 (19:42) “These Nekudim expanded from the Tabur of AK…”

Reading Ari item number 26 (20:52) “The place of the Keter from the Nekudot...”

Reading Ari Item number 27 (21:28) “Two kinds of lights emerged from the Guf...”

Reading item number 28 (22:34) “However the light of the lower seven…”

Reading inner observation “We need to know that the world of Nekudim...”

8. R. (25:48) Meaning this is the world that is standing before our world and from it we receive all the lights that govern everything that is happening with us in short, very simply, we receive light or force is the same thing, except the positive force is called light and then it influences us and the entire environment and it builds all kinds of states around us and we react to it. The wisdom of Kabbalah teaches us how to correctly react to the upper light so we would be as partners with Him and then we enter the same area, realm it’s in and we reach a feeling of eternity and wholeness above all the limitations of this world above life and death and so on and so forth. We'll continue tomorrow with this inner observation.

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Lección Diaria١٤ ديسمبر ٢٠٢٢(Mañana)Parte 2 Baal HaSulam. TES (Talmud Eser Sefirot). Vol. 2. Parte 6, punto 21

Parte 2 Baal HaSulam. TES (Talmud Eser Sefirot). Vol. 2. Parte 6, punto 21

Baal HaSulam. TES (Talmud Eser Sefirot). Vol. 2. Parte 6, punto 21

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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 Diaria١٤ ديسمبر ٢٠٢٢(Mañana)
Parte 2 Baal HaSulam. TES (Talmud Eser Sefirot). Vol. 2. Parte 6, punto 21

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Enseguida llega

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