Morning Lesson November 08, 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. #2. Inner Light. (Start with: "AVI are included in them,")

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Reading Part 6. #2 (0:30): “As it is in its internality, so it is in the light that emerges from it...” twice.

Reading Part 6. #2. Inner Light (2:25): “The Se’arot of its Rosh are opposite the...”

1. R. (4:55) Meaning that the head divides into two: Keter, Hochma is Galgalta and Eynaim of Rosh, Ozen, Hotem, Peh meaning Bina ZA and Malchut are AHP de Rosh and that is how it is in every place you can divide between vessels of reception and vessels of bestowal.

Continues Part 6. #2. Inner Light (5:22) “This coupling, which divides the ten Sefirot of Rosh into two phases…”

2. R. (05:57) Meaning there is a Rosh, a head and this Rosh divides into two Galgalta Ve Eynaim and AHP. Galgalta Ve Eynaim is the place where we have the Se’arot, the hair, on the head and the AHP where we have the Se’arot of Dikna, the hairs of the beard, meaning two parts come out of this one Rosh, one head, because there is a difference between them. In Galgalta Ve Eynaim of Rosh you have vessels of bestowal and the AHP of Rosh are vessels of reception.

Continue Reading Part 6. #2. Inner Light (6:35): “They are called ten Sefirot of…”

3. S. (08:14) These two parts in the Rosh, head, what are those parts, how do they influence the head?

R. Rosh is ten Sefirot. Keter, Hochma is the upper part of Rosh and the second part of Rosh, the head, which is Bina, ZA and Malchut they are called ZAT of Rosh. That’s why I have Rosh of Rosh and the Guf of Rosh. This is because the second restriction came and divided and separated the vessels of bestowal from the vessels of reception, that is for now.

4. S. (09:04) It was said earlier that the screen and the connection of the lower Hey, how do these five Sefirot adhere together with the Masach.

R. We will learn about it, and we will understand how to ask it and how to answer.

Continue Part 6. #2. Inner Light (9:38): “AVI are included in them…”

5. R. (10:22) This is how the system is divided, organized, there is nothing special about it rather for the sake of our perception of it that is how he divides it.

Continues Part 6. #2. Inner Light (10:34): “...all three are incorporated into…”

6. R. (10:53) This is a system where the lights from the Rosh descend and enter the Guf and shine to all the Partzufim, all the Sefirot that are in the Guf.

Continues Part 6. #2. Inner Light (11:10): “...the first ten Sefirot are considered…”

7. R. (12:17) What is happening here? The lights descend from above down. In order for them to enter from degree to degree and to flow from one degree to the next they have to undergo various corrections to adapt themselves to the lower degrees. Therefore, the upper one is creating these intermediary faces where the lights descend through these faces, and they become more adapted to the lower face in the process. These intermediary steps that the lights have to come down to these are called Se’arot from the word So’er because he has a deficiency and he has to be concentrated, he has to diminish those lights in order to adapt them to the lower degrees. That is why they are called Se’arot and this is why they are called hairs and then the upper lights can descend through these degrees of the hair and enter into the lower degrees and we see how the lights come and fill the lower vessels.

8. S. (14:04) It sounds like the role of the hairs is like the role of the world, to conceal it, to adapt it, so what is the difference between Se’arot and worlds?

R. Se’arot are inside of the faces and the worlds are in the degrees themselves.

Continues Part 6. #2. Inner Light (14:27): “It is written they are incorporated in…”

9. R. (14:58) Mazal is from the word Nozel, drips. This way the light instead of just streaming down it drips in small portions so the lower ones can tolerate it, can receive it, and grow from it. That is why the reception of the light in this way is called Mazal. So, there is an upper Mazal, a lower Mazal depending on how these lights are received in the vessels through the diminution of the light.

Continues Part 6. #2. Inner Light (15:45): “...and both are incorporated in Mazla.”

10. R. (15:50) Hence it is written that everything depends on the mazal, luck, that is the translation of the world, that the upper lights fit the person and he can receive them correctly.

Continues Part 6. #2. Inner Light (16:04): “However in the four upper corrections…”

Continues (16:57): “AVI are included in them, and between the two of them…”

11. R. (20:08) So what is he trying to tell us? The lights that expand in the faces of Atzilut must go through diminution of the light. The light that will be revealed at the bottom of the system, the light that you need to raise in order to bestow and correct until it will be similar to the bestow of the Creator on him. So, we see here how these Partzufim are descending in order, one after the other in order to allow the lower one to later climb through these Partzufim from below up. So, we have these degrees where inside you find the true Partzuf and another Partzuf on top of it. The upper one, which is the inner Partzuf, adjusts itself, adapts itself to the external Partzuf, the lower one. It's like us, the grown-ups who speak to kids, so we talk to them differently using a different language, different words so that they will understand us so they will connect to us and also when they speak we try to understand them, what they want, this connection through the adaptation of the upper one to the lower one and the upper one to the lower one this is called Partzufim of Se’arot, from the word So’er, stormy, tumultuous, its limited from the upper one in order to adapt itself to the lower one. This is the matter of the hair; we use it in this world, and we learn how we can truly build such Partzufim of Se’arot on ourselves relative to the lower one. When we speak to our students, not only children, we also use vocabulary in a limited way, expressions, it is all in order to find the connection between the lower one and the upper one. That is the reason for the existence of the Partzufim of Se’arot. It is very practical, and we know it from this world.

12. S. (23:20) Who are these Abba ve Ima that are being mentioned here? What is the meaning of Abba ve Ima and what causes them to be both incorporated together, why are they separated?

R. In the world of Atzilut you have Keter, Hochma, Bina, ZA, and Malchut. So Hochma and Bina in the world of Atzilut are called father and mother.

S. Why do they need to be included in Mazla like he says in the end there?

R. They need to receive a deficiency in order to give birth to additional Partzufim on it.

S. Meaning that this deficiency needs to be born also eventually, it doesn’t come naturally.

R. No.

S. What’s the process?

R. This process you will learn a few books from now.

S. No, all together what is this process?

R. Generally speaking I told you it’s in order to give birth to Partzufim.

S. A deficiency?

R. Yes.

13. S. (24:31) What is this word Dikna?

R. Dikna is Zakan beard; Se’arot is called beard. We have Se'arot Reisha the hair of the head and the hair of the head comes until the …… mustache. It is exactly like our Partzuf our face that is why we have such a face down to the mustache, the upper part of the beard and the lower part of the deal. If we did not shave the beard then it would come down to the to the upper area and down to the tab would be the lower area we have the sideburns these are they has the come on both sides of the head from above down and in them the lights the same from the head to the face and lower than that that is why these sideburns are very important these are the pathways of the light that expand from above down that is why if you saw that religious people are select people Orthodox people they do not shave their sideburns on the contrary they grow them more and more it is sign a symbol that these lights from the Roches head to the body do not stop it is a custom.

S. Is Dikna, part of the hairs means the day part of the beard?

R. No beard is part of the hair. Their hair is all over there that we have on us is all hair. It comes from the words He wants to transmit to tell me the light but that does not have the strength to it therefore it does not restrict. So, head beard... the upper lower part of the beard there 13 connections of the beard they are 13 parts in the hair the delight from above does down to the body. We do not really need to learn this we will learn it from the actions from our lives.

14. S. (27:52) The Mazel (luck) this is dripping off the lights that I heard you say does that happens before tas a result or in the Partzuf of the Se’arot?

R. This happens upon the Se’arot, yes.

S. What activates the mechanism that suddenly the Se’arot comes?

R. That the lower one wants to receive in order to bestow.

S. That's the descending of the Tabur that activates it?

R. No, what Tabur?

S. The descending of SAG?

R. Yes, that happens below the general Tabur?

S. This descent that incorporates the coarse desires, that is what activates this mechanism?

R. Yes, yes.

15. S. (28:46) The reason that the light expands as drips that is from the restriction?

R. Yes.

S. These drops, who manages their dripping?

R. The compatibility between the upper and the lower, that is what lowers the abundance at the lower one will be able to receive in order to bestow.

S. Can we say that that is the reason that it's called Mazal (fortune)?

R. Mazal is from the word Mazal in Hebrew which drips, that is why it's called Mazal from the Hebrew word luck.

16. S. (29:48) The topic of the diminution of the light, it's a new process because we were used to whichever lights are needed, they become surrounding lights and suddenly there is three Partzufim that are adapting this, that you just mentioned?

R. Well, we will learn about it. I cannot go into it now.

17. S. (30:18) What does it mean to diminish the states, you said that we have to adapt ourselves and diminish our states, what does that mean?

R. The suitability between the lower and the upper is the main thing, how to receive and what the upper one wants to give in the lower one it's not capable, so how does the lower one suit itself to the upper one, that's the entire wisdom. Then we see how many more possibilities of connecting between the lower and upper one we actually have. There needs to be this connection, this compatibility, so there is a matter of this dripping which is called Mazal, there is the lights they begin to start being limited and restricted the vessels to there are all kinds of actions on behalf of the upper one in order for the lower want to be able to suit itself to the upper one so it can spread further down below and reach corrections.

Reading 3 “In the beginning AK...” (31:40) twice

Reading 3 Inner Light

18. S. (37:54) Why is it written that SAG is Hochma and Bina, we learned it is only Bina?

R. It can’t be in the Partzuf only one phase because it has the Reshimot of the Kapshut clothing and the Reshimot of Aviut coarseness, so that is why it has also Hochma also has Bina of SAG.

19. S. (38:41) Is there a female part in the Partzuf?

R. That is the correct women's question, is there a female part of the Partzuf. I would say the following the entire Partzuf is the female and what does it have from the male just the light, it activates the female part and that is why the female part can give birth, but really the entire Partzuf is a will to receive that is why it is considered a female, and what the will to receive activates is the upper light which is the male force.

20. S. (39:46) So why are the Partzufim always described as the male?

R. It is male because it is bestowal, and bestowal is male and reception is female.

21. S. (40:00) What's the difference between a male and Dikna?

R. A male is considered the bestowing part, Dikna is the Se’arot the hair that come from the Rosh to the Guf and transfer the upper light, correct them, weaken them, in order for them to be able to reach the Guf, and to give fulfillment to the Guf, that is why they are called the Se’arot, that in Hebrew from the word …… turbulent, that’s their role.

22. S. (40:52) What's the difference between Rosh and Rosh of SAG?

R. Every Partzuf has a Rosh that determines to what extent he can suit itself to the Creator, to receive in order to bestow or even to bestow in order to bestow, and that is why these lights are considered the Se’arot of Reisha the Se’arot of the Dikna and so on.

S. If the Rosh was not shattered so only thoughts and intentions were shattered from giving to receiving?

R. No the Rosh didn't break because it is above the vessels of reception. There are no vessels of reception in the Rosh in the head there are only plans, thoughts, desires but not reception in practice. That is why there is nothing there to break; that is why in the Rosh it does not break.

23. S. (42:17) What are the lights in Bina Zeir Anpin and Malchut separated from the stages above them?

R. ZAT of Bina Zeir Anpin and Malchut are vessels in which there already is a will to receive, from ZAT of Bina Zeir Anpin and Malchut. However, in the vessels of Keter, Hochma, and Bina there is not there a will to receive, it has not developed and therefore they are called the vessels of bestowal and the vessels of ZAT of Bina Zeir Anpin and Malchut are called vessels of reception.

24. S. (43:04) How do those drops come to us and influence the ten?

R. That is according to the law that water drips from its source meaning water meaning lights that can sanctify, can correct the vessels, they come in the form of drops, drop by drop dripping and they gradually sanctify the vessels that can be in order to bestow.

25. S. (43:56) Are there more forms of the light that are not Mazel?

R. There are the lights of Igulim, lights of Yosher, all kinds of lights. There are clothed and all kinds of forms right, I cannot even say there are many forms of light but all of them they are all arranged corrected by the vessels of which they are clothed in, and that is why we do not talk just about the lights we refer through which the vessels these lights spread.

26. S. (44:56) Is the process of the fortune the mercy of the Creator?

R. Everything is the mercy of the Creator, only the luck, Mazal is one of the corrections that the lower one can receive the upper light.

27. S. (45:24) The light that enters the Rosh is for us to have faith which is slow gradual but stronger in the Creator?

R. Without adapting to these corrections between the upper ones and the lower ones we would not be able to ever suit ourselves to the Creator and to reach connection with Him. These tiny lights that work on us for over a lot of time, and we are not satisfied by the fact that it takes it requires our correction but through it specifically we grow and we change and eventually we suit ourselves to the Creator.

28. S. (46:30) The light did not always expand in the form of drops?

R. Yes there is beyond drops but this is already on higher degrees, usually it is in the Klipot in the drops because we do not receive the light any other way.

29. S. (46:57) Is the expanding of the light depend on the connection between us in the ten? How should we let the light expand?

R. The expansion of the light upon us depends completely on the ten. To the extent that we connect in spite of the rejection we have between us we more and more stabilize the vessels of reception for the upper one.

30. S. (47:37) Are the Se’arot states that we have to ask for correction upon?

R. Yes, the Se’arot these hairs require correction.

31. S. (47:51) How to let the lights go through easily in the ten?

R. It depends on our connection. To the extent that we will connect that we limit ourselves one upon the other then accordingly, then accordingly we will give the light more space to pass through. To the extent our will to receive will be arranged and close to the nature of light in order to bestow then the light will be able to continue with additional forces over time.

32. S. (48:38) What can Bnei Baruch speed up the dripping of the lights to the world?

R. To the extent that we connect, by that we are building a passage for the upper light that can go through us towards the world and it is happening even though we don't yet feel it in practice because it's not the same amount that can be felt in everyone but slowly slowly more and more it's what is happening. I am certain that very soon we will feel results from our work and that we will reach a state that where people will understand what the correct method of Correction is and we need to do it and they will connect, and we will go through these corrections together.

33. S. (49:50) Is the dripping of the lights from us to the world depend on the connection between us or more on dissemination, what draws more light?

R. Only through the connection between us but dissemination it spreads this passage of the light, however the connection between us that generates greater flow of the light.

34. S. (50:20) What are the types of the ten Sefirot which bring the 13 corrections?

R. What are the three corrections? Merciful blessed God; I need to teach that now? No, I do not think so. These are 13 conditions degrees upon which the upper light comes down from above and enters the lower vessels and corrects them, soon we will begin to use them.

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