Morning Lesson November 24, 2020 Transcription is made from simultaneous translation which leaves possibility for errors.

Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter Two. Histaklut Pnimit #21

45. R. We have to start the study with the same intention that we spoke about in the first part of the lesson that is where we are, so far us the main thing is to be together and to ask the Creator that on top of this studying together we will come closer to Him.

Reader Item 21 “Now you can understand what we asked above .."(00:49 - 02:18)

46. R. We are designing our spiritual Kli this way.

Reader Item 21 again (02:33 - 03:56)

47. S. (04:02) What is the connection between the Ohr Hozer, the reflecting light and the vessel of reception in the fourth phase, and how can you depict the reflecting light as a vessel of reception?

R. When she wants to resemble, Behina Dalet wants to resemble the first three Behinot, when she gives them returning light, she is in them as a vessel of reception.

48. S. (04:31) Does that mean that the reflecting light is the 10 Sephirot with Behina Dalet inside of them or are they apart?

R. Behina Dalet generates the reflected light. That reflected light comes from the will to receive, from all kinds of forms of, in order to bestow, and she connects to them from her will to receive and her will to bestow and therefore she becomes a vessel of reception for the first three Behinot. In the first prior three Behinot she feels what the Creator wants to give to her and now she is doing an action with regards to that giving of the Creator of what she wants to give to Him and then the connection between the Creator and the created being happens through the first three Behinot, before Behina Dalet.

S. So Behina Dalet is completely disconnected from the reflected light?

R. What do you mean disconnected from reflected light?

S. That there is a restriction in the screens or does that mean that the reflected light is separated from Behina Dalet, from phase 4, maybe it’s present, but it’s separated?

R. It's a result of Behina Dalet and it's influenced by Behina Dalet by the previous three Behinot and becomes a Kli there.

49. S. (06:03) How can intention become desire?

R. The desire and the intention isn't it the same?

50. S. (06:21) The intention becomes the filling?

R. That we will see later. If the intention is to raise myself to the host, to the upper light, to the Creator in order to receive from Him and to give Him contentment, then that intention fills the created being, yes. We will talk about it, it's not simple.

51. S. (06:59) Can it be said that by praying for the friends we change our relation to the Creator?

R. That is not enough. You still have to reach the Creator through the friends, this is the condition that I have to be connected with the friends, I need to bestow to them, but it has to be from the love of people to the love of the Creator.

52. S. (07:31) What is reflected light and how can there be something that exists outside the will to receive?

R. Reflected light is that the created being wishes to bring himself back to the Creator. He wants to give the Creator’s attitude to him back to the Creator. This is called reflected light or returning light. The intention to be towards the host in the same way that the host relates to me, this is my reflected light.

S. Where is it felt?

R. It is felt in the entire Kli, but in terms of the system I activate it from the Malchut from my will to receive towards the will to bestow, that I feel that the upper one is related to me in this way from the previous three Behinot.

Reader Item 22 “The Kelim of the Eser Sefirot de Rosh are but....”(08:38 - 11:01)

53. R. Yes, it is not simple, we see how much these elementary things that we study in the beginning of this wisdom, we still, until we will attain them we won't know what it is about. This is why we simply continue.

54. S. (11:48) All of the processes that we feel that happen between us in the ten and in our lives, are they all felt in phase 4?

R. Yes the desire is the most important, in the desire we feel the whole of reality. If there is no desire, there is no feeling of reality. Let's see they give you now an injection that numbs your foot or your hand so you no longer feel what is happening, there is no reality, you can't feel anything because you were given numbness in your desire, anesthesia. Our main work is to develop the desire, which is mostly developed through the inclusion between us, the mingling between us as each one of us is a small desire but when we mingle with each other, out of that we will have a stronger and greater desire up to the desire of Ein Sof.

55. S. (12:56) I don't quite understand how the reflected light becomes vessels, and then Baal HaSulam says it's not real vessels?

R. As much as I want to bestow to the host and I want to clothe on the host giving to me, according to that, I connect to the host. Then I can take all of the host’s attitude to me into myself, and then I build inside of myself that same form like the host, the way he relates to me. This is considered that I make within myself the image of the Creator. My desire starts to take on the form, the shape which is like the Creator. Its fulfillment is the Creator's form of bestowal to me, it already becomes my form of bestowal to Him. Then I become truly similar to the Creator in that part entirely. It is considered Adam, similar to the Creator. That's what we need to reach.

56. S. (14:26) He says the reflected light doesn't complete the vessel of reception until it also spreads from the screen and below it. In this way the screen spreads again through the four degrees down to phase four. Is he talking about phase four in the Toch or the whole Partzuf?

R. In the entire Partzuf. We will learn it later.

Reader Chapter 3 Item 23 “Now there opens before us a way....”(15:01 - 16:23)

Reader continues Item 24 “There are three basic observations....”(16:23 - 17:22)

57. R. There's nothing to add here, there are four phases, let scrutinize them.

Reader Item 25 “You already know the substance of every vessel....”(17:27 - 18:28)

58. S. (18:38) What is regarded as roots of the vessels in the work?

R. The roots of the vessels, that’s the beginning of the Kli, the will to receive that stems from the upper ones, desire to bestow, this is what we are starting to study right now.

59. S. (18:59) Is the screen on the level of Shoresh?

R. We will learn what the screen is but it has in it the same coarseness as there is in the will to receive that the screen dwells upon. The screen is in the intention to bestow, to use the will to receive so that will to receive is pulling to itself but the screen above it inverts the will to receive below it to be in order to bestow. In the screen there is a very special action, it makes the desire become from receiving to bestowing.

Reader Item 26 “Two discernments in each phase.....(19:48 - 21:06)

60. R. That is, we can't speak of something, but only from the desire: the desire to bestow, the desire to receive, to receive in order to bestow, to bestow in order to receive. But it is always a desire, without a desire we have no reality. Even the Creator, we depict Him as a desire to bestow to us. Is there something above the desire to bestow to us? Apparently yes, but we can't talk about it because it is entirely detached from us. That is, the whole of creation is all in all, kinds of desire: to receive and to bestow.

Reader Item 27 “Malchut of Keter descended and became the....(21:47 - 23:56)

61. R. Because these are just elements so in Behina Aleph, the first phase we have the beginning of the substance that was created.

Reader Item 28 “After the appearance of the Ohr Hochma....”(24:11 - 26:18)

62. R. This should be clear, how the desire in the upper one becomes the desire in the lower one by the fact that from a will to bestow it inverts to a will to receive and this is how it descends more and more. Turns out that the desire to bestow in the upper one becomes a desire to receive in the lower one and this is how it builds it. How is it possible to see this? Well in our lives a desire to receive in the parents, that they want to have a child let's say, so they give birth to the child and this makes them those who bestow to the child, each time they care for him to establish him, raise him, arrange him correctly. This is how from the will to receive that for them to have children they become a desire to bestow to those children, necessarily.

63. S. (27:33) Did we just read four phases of direct light or is it in all the degrees from above downward?

R. It's also in all of the degrees from above downwards. However, according to the degrees there are many changes.

64. S. (27:53) Does it mean that Malchut of Keter is viewed as the Creator of Malchut of Hochma?

R. Certainly each discernment in the upper one has within it the desire to beget the lower one and it is as the Creator for the lower one. It doesn't matter which phase or discernment we are talking about because when we are talking about the upper one with respect to the lower one you could say that in that same discernment of the upper one there are four phases and there of course you have Keter and Malchut and all of the Sefirot between them and the upper one opens itself up as much as it needs to it bestows to the lower one. Each and every phase in the upper one let's say Keter, Hochma, Bina, ZA, Malchut, whatever you have in the root, all of it with respect to Hochma is like the Creator with respect to the created being. This is how it is, always, in all of the degrees. Each upper degree to the lower degree is called BoReh, Creator and every created being, or every lower degree towards the higher degree is considered the created being. This is true for each and everything. This is why we don't have something that you say this is the Creator or that is the Creator, rather the Creator, BoReh come and see, wherever you come to your upper one you can point to it and say this is my Creator.

65. S. (29:49) What is its substance, is it the will to receive?

R. Yes.

S. How does the desire to bestow become will to receive in the lower one?

R. I explained it with the example of the parents that they want to give birth to the child and then they start to bestow to the child.

S. How is it received in me as a desire?

R. It is exactly in the same way, I can come up with more examples but the desire to receive in the upper one with respect to the lower one, it becomes a desire to bestow. When you elevate your desire to bestow to the upper one you are included there and there you start being with a greater will to receive. One who is greater than his friend, his inclination is greater. Try to play with these things and you will see that this is how it is, that everything depends on the will to receive, the will to bestow, it all depends on the degree that we are relating to. What is a desire to bestow in the lower one will be a desire to receive in the upper one. That is how it is.

S. Is it permitted with a screen?

R. I didn’t understand.

S. The screen gets rid of the control of the upper one involuntarily but we learned that the screen of the lower one participates....?

R. There are a thousand different kinds there.

66. S. (31:42) We learned that the upper one is the Keter of the lower one and all of the information is in the upper one?

R. Yesת true.

67. S. (32:09) Where does Malchut descend from the Behina Dalet?

R. It builds a new Partzuf each time because the will to receive is not yet entirely in adhesion with the desire to bestow with the upper light. Therefore more and more, Malchut builds out of herself more worlds and Partzufim in order to divide herself into small portions and with such small portions it can resemble the upper light.

68. S. (33:07) In item 26 Baal HaSulam writes that we must observe the amount of substance in each degree. What is the measure of the amount of substance that comes to a vessel by its own reason in each degree?

R. The degree or the extent of bestowal of the upper one now from above downwards builds a deficiency in the lower one.

Reader Item 29 “Malchut of Hochma became the first....”(33:49 - 36:15)

69. R. This is how the substance of the upper one, the desire of the upper one (desire is matter, substance), it becomes the matter, the substance of the lower one.

Reader Item 31 “Malchut de Zeir Anpin is the first...(36:28 - 37:15)

70. S. (37:20) From where is the innovation in each degree, why does a new light appear if it is descended from the previous degree?

R. The light creates the desire from zero, from absence and it constantly presses and pushes the desire in all of these discernments, even though they don't exist in the light. However the difference between light and desire, it begets all of these phases in the will to receive so that the will to receive now undertakes all kinds of new forms: Shoresh Aleph Bet Gimel Dalet, it inverts, it goes through Shoresh Aleph Bet Gimel Dalet until it reaches its end. When all of the desire to bestow of the upper one is expressed in all of the desire to receive in the lower one is considered that it reached all the way down to this world. Now a new state begins where all of the desire that is in the will to receive, inverts into a will to bestow and it rises back all the way to the Emanator. That is, all of these things exist in the light, there is nothing in the Kli, in the vessel that doesn't come from the light. So then the vessel, in such a way, develops.

Item 32 “The above vessels of reception are only for Hamshacha”(39:00 - 39:46)

71. R. This means that even though the will to receive develops from the degree of the bestower, the giver, which is the root to the will to receive in phase 4 and phase 2, 3 and 4. Only phase 4 is the true will to receive in that degree. However it has to develop out of the three preceding phases and only in phase 4 does it become a will to receive that existed already in the light Keter, that fills up the Keter wanting the created being to be revealed here as Malchut that's how it develops. That's why it says the above-mentioned vessels of reception are only for extending.

72. S. (40:37) It is written that the upper one seemingly draws the light to the lower one, I thought it as if the lower one draws the light that it needs?

R. Yes, because all of the actions are done from above by the light from above downwards until it reaches the very last phase, the last degree and in the last degree which is Malchut, it feels itself that it exists, it is independent, detached from the light in terms of being able to determine what it wants to do and then it performs an action. This is how we see that each and every degree starts from the desire of the upper one and ends with the desire of the lower one.

S. So it turns out that when the lower one builds itself as separate you can say in this moment it is simply pulling the light by itself?

R. Yes, you are right.

73. S. (41:52) He writes that there is phase 2 and after it extended its light, its substance emerged from Malchut of the previous degree and became the Malchut of the next degree. Shouldn't it be from the Malchut of the previous degree to the Keter of the next degree?

R. Malchut of the upper one becomes the Keter of the lower one.

S. He writes throughout that it becomes the Malchut of the lower degree.

R. Malchut of a lower one determines that too. In Malchut of the upper one you have the whole blueprint, the plan of building and creating the lower one. Malchut of the upper one is the Creator with regard to all of the degrees below it.

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Serie de lecciones sobre el tema: Baal HaSulam - undefined
20 Haziran - 26 Temmuz 2020
Lección 1914 Tem 2020

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm