Morning Lesson December 23, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Volume One. Part 3. Chapter 11. Histaklut Pnimi. Item 8 (start with: The entire reality was emanated)

Item 2 “There are four rudiments in everything....” (00:01 - 01:36)

Item 3 ARI “There is Hevel and Ruach in AHP....” (01:45 - 02:07)

30. R. Of course, Baal HaSulam doesn't mean that it is the same nose, mouth, and ears as in our physical bodies, he means spiritual matters, but still he wants to show us through corporeal examples what it means in spirituality.

Item 3 “The organs of the Awznaim certainly have a....” (02:29 - 03:23)

Item 2 Ohr Pnimi “Know that this Ohr Hozer that is brought....” (03:24 - 07:06)

31. R. What is he saying here. He is telling us that there is reflected light in all of the first 9 and to the extent that the reflected light comes we have attainment and connection, so on a small degree that is the second phase, Awznaim, ears and to a greater extent, that is the nose and with the mouth as the greatest reflected light.

Item 4 ARI “The Awznaim are Bina which is Behina Bet....” (07:56 - 09:18)

32. S. (09:21) What are these forms of reflected light?

R. Ohr Hozer, reflected light is reflected from the screen in the coarseness that is tied to the screen and according to the extent of the pulling force, the Aviut, coarseness and then the reflective force, the hardness of the screen, you have the reflected light that clothe the screen and accordingly you have attainment, connection to the upper force, the Creator from the degree of the ear or from the degree of the nose or the degree of the mouth it is according to the coarseness in the ear, nose, and mouth.

S. What does it mean that we can build the reflected light according to the coarseness?

R. How otherwise. According to my ego, my coarseness, I need to perform a restriction on it, a screen and reflected light, and then the reflected light as big as it is, meaning the more that I can think not about myself but rather about the group and the Creator, according to that I discover a greater reflected light and in that reflected light I attain what is outside of me, what is outside of my ego.

33. S. (11:04) How much does the thought have a part in the reflected light?

R. The thought, will, intention, it is all the same thing, it just depends on and in what way you relate to it. The thought, of course everything is clarified by thought, as it is written. The thought of creation from the side of the Creator and the thought from the side of the created being. It is all thought.

34. S. (11:38) He is constantly comparing the Hotem and Ruach, Awzen and Peh, why does he compare the parts of the Rosh to what he explains here, the Ruach?

R. The greater your coarseness and your reflected light, your reflected light is also greater, meaning the more that you use your coarseness in order to reject it and to go beyond it into connection with the Creator, meaning when you perform a restriction, a screen and reflected light on it, you make that and you want to be the bestower, above that ego, in bestowal, then accordingly you discover a greater reflected light. The reflected light of Malchut comes from Keter, the reflected light from ZA which is Hochma, the reflected light from Bina remains in Bina, in the ear and so on.

S. What made it complicated is he says, according to the organ, so is its fineness. What is its fineness?

R. It is opposite the coarseness, adhesion, purity, rather. You need the restriction screen and reflected light and then your coarseness becomes purity your ego becomes in order to bestow.

S. So really, he's telling us the whole wisdom of Kabbalah in these sentences?

R. Yes of course, the greater one is from his friend, the greater he becomes because he uses a greater evil inclination, so all of the egoists, they will become very good people of high stature.

S. This is how they succeed?

R. Yes if they persevere.

Item 3 Ohr Pnimi “Even though Eser Sefirot from Zivug de Hakaa in the......” (13:46 - 16:51)

Item 5 ARI “Reiah is Ohr Haya. There is no actual Hevel ....” (16:52 - 17:28)

35. R. The light of Haya is Neshama to Neshama.

Reader continues (17:28 - 17:49)

36. R. We do feel it, when somebody looks at me, I can feel it that someone is looking at me. Also, there are people who are more sensitive to it, or less, but you can also discover this, the light that comes from the eyes of someone, let is say it is aimed at me.

Item 4 Ohr Pnimi “It tells us that the force of the Aviut of the Masach....” (18:14 - 19:37)

Item 6 “Hevel in the Eynaim is the Kli for Ohr Makif....” (19:41 - 20:47)

Item 5 Ohr Pnimi “It means that Aviut de Behina Aleph....” (20:54 - 21:31)

37. R. He wants only for himself to exist, like in Aviut Shoresh, the coarseness of the first phase but they don’t engage in what is outside of them, like little kids, they don't feel in what exists outside. They are busy with only what they are busy with. The will to receive is still not developed.

Reader continues “Accordingly Behina Aleph, whose Aviut....” (21:53 - 23:05)

38. S. (23:06) What is the process of this observation, of this vision?

R. Ohr Hozer, reflected light, to the extent that I have the coarseness and the screen and returning light, to that extent I come out of myself, above my ego and I begin to discover reality outside of me, that outside of me is the Creator. Outside of my ego is the Creator and it turns out that it all depends on the level of coarseness that I overcome and I say no to myself, but outside of me, only to the others. That is considered building the soul.

S. He divides it in some way between looking and sight. Is there a differentiation here?

R. You are right, we will talk about that though. The observation, like you say, is general and sight is only related to the eyes. We will talk about, there are many qualities there, you are right.

39. S. (24:26) It is not clear to me, what the word Hevel, vapor relates to?

R. Hevel, vapor is returning light that comes from the screen as returning light. But there still isn't enough strength in it in order to catch the Inner light, the direct light in it, to feel that it connects to the direct light. There are all kinds of Hevelim, vapers. From Eynaim, the eyes and also in thought. Also in Hotem, nose and Peh, mouth it is all Hevel. This vapor is Ohr Hozer, reflected light. Hevel, Hevelim vapor, vapors, it is all returning light.

40. S. (25:42) You said previously that after we read in item five that we can feel when someone is looking at us, how can you come to such a conclusion of what is written there, to understand how you connect those things, from the writing can you explain?

R. I didn't understand your question.

S. After item five, you said it is similar to us feeling when someone is looking at us, as if someone looked at us and we feel it, we have that sensation.

R. That is also Hevel, vapor in the eye although it is a very thin view. Usually vapor is felt in the nose and in the mouth. In the ears you only feel that if you block your ears, then you feel some kind of vapor there. But in the eyes we don't feel, so I said also in the eyes we have this Hevel, this vapor, and there is also vapor in our root, in the brain. Also in our thoughts, we influence one another. But in the eyes, you feel that someone is looking at you, even if they are behind you or somewhere else because there is this vapor also in the eye. I just gave an example from this world.

S. That was important, thank you.

41. S. (27:41) From what we read, it turns out that sight is the weakest thought, should be, in reflected light. But on the other hand, we learn that thought is the most powerful thing in the world. How do we connect those two things?

R. We are talking about the qualities of bestowal that there are, on behalf of the Kli, the Partzuf. From the upper it all comes from the thought, the thought of creation. From the lower everything will be clarified in thought. But from the side of the action, which comes from our ego, then to the extent that the Masach, the screen is thicker, riding on the greater coarseness, it has a more important action. There is an inverse value between the light and the vessel. The greater the coarseness, it reaches all of the degrees of the Partzuf until the highest possible thought. If you work with this great ego you can activate your thoughts in the most powerful way. It is not like in our world.

Item 6 Ohr Pnimi “It means that Ohr Hochma does not have...” (39:16 - 29:53)

42. R. We will scrutinize these things we didn't really talk about them.

Item 7 ARI “The Hitpashtut of the Ohr to make Kelim....” (30:00 - 31:13)

43. S. (31:15) What does it mean that there is greater or lesser coarseness and can you give an example for that?

R. Coarseness is a desire. Coarseness in spirituality is that same desire that you can position, in order to bestow and in that coarseness, that is the coarseness that we take into consideration. You might have a will to receive, a great ego, let's say a hundred kilograms but in order to connect with the friends you are able to work only with one kilogram of your will to receive, of your coarseness. So accordingly you connect to the friends so you have a hundred kilograms of the will to receive and 1kg of the will to bestow. That is what it speaks of, that same kilogram of the will to bestow, we don't call it Aviut, coarseness we call it Zakut, pureness. That you already place it in bestowal, and the rest of the desires that have remained in order to receive, in order to fulfill yourself and enjoy yourself, you can't turn them in order to bestow. As they are egoistic desires that are still that way. In spirituality, when we reach spirituality, we begin to reveal that you can't do a spiritual action, bestowal that is, if you are still in the will to receive, in order to receive for yourself. You must make a restriction, upon your will to receive, to receive for yourself only in order to sustain yourself and with the rest of your desire, let's say you have a kilogram of a desire, you can invert that to connect to the friends and then with that kilogram you can do that. With that one kilogram of a desire to bestow of yours you connect with the friends, and by that you build your spiritual Partzuf, your soul. This is how it is, more and more, until you connect to your friends with 100% of your desire. That is considered that you have reached Gmar Tikkun, the end of correction, final correction.

Accordingly, when you invest more and more in the friends and in the revelation between them, by that you attain the force of the Creator, the intensity of the Creator, the quality of the Creator, and this quality of the Creator is called the upper light. Then you feel that and it is called the upper Partzufim that you build such Partzufim the soul which constantly grows and it is fulfilled with the upper light, which is greater and greater.

44. S. (35:10) From all these degrees below, what does it mean that reflected light does not carry with it any Aviut when it expands upwards, where does the coarseness disappear to when this expansion occurs?

R. The coarseness, it becomes pureness. To the extent I wanted to draw for myself fulfillment and pleasures, now I want to do the opposite, with every egoistic desire to do it in the favor of the friends. Then Aviut becomes Zakut, the coarseness becomes pureness and the light that I wanted to draw and swallow it up, now I am it for the well being of the society, of the friends, this becomes the reflected light and in that reflected light that I want to do it this way then I begin to find the friends and myself as a spiritual Partzuf in which I begin to reveal the Creator as inner light of the Partzuf.

45. S. (36:32) What are the nine upper Sefirot in relation to Hevel, the vapor, or the reflected light that bring the image of the upper, or the Creator?

R. The Creator is revealed how I and in the way I depict Him, in the will to receive that He created if I project upon this will to receive my will to bestow. Meaning I build the Creator upon this background that He created my will to receive that He created and I build Him I create Him I depict Him for myself, to the extent that I can do an action of bestowal. This is why it is written, you have made me. He prepared everything but we are, in fact constantly building Him in a different way in the form of ten Sefirot. This Inner Light of the ten Sefirot, it gives us a sensation of the Creator that fulfills us. In our reflected light and in His direct light, there we connect and reach this connection, this coupling, this striking, this unity.

46. S. (38:17) Why is the Partzuf called a soul, the Neshama?

R. Because, today also we learned that there is Hevel, this vapor from Awzen, Hotem, Peh and they aren't clear vapors in the Eynaim are in the Mochin, in the mind, the brain. That is why we can grasp the Creator only from the vessels of reception in order to bestow, and not in bestow in order to bestow. That is why we have the light of Hochma that can be clothed in the light of Hassadim on the degrees Bina, ZA and Malchut. We don't attain Hochma and Keter, we will learn about it, there is an inverse value, always, between the lights and the vessels, there is enough to get confused there, that is how it is.

S. The first degree of connection for us is called Neshama in Bina?

R. Neshama is the general name for the inner light that is clothed in the Partzuf, because we are beginning, starting from the degree of root, A and B, Nefesh, Ruach, Neshama, that is what we discover in these vessels. However, there are vessels that are higher, through the lights of Haya and Yechida. We cannot reveal in a complete form but only inclusion. That is why we talked about talk about NRN and Haya and Yechida we reveal only in Hitkalelut, inclusion, final correction and there we reach the light of Yechida. That is why in Gmar Tikkun we can talk about the inner Partzuf, Yechida and until the end of correction, while we reveal the inner lights that from them, constantly the maximum there is Neshama. That is why this vessel, we call Neshama.

47. S. (40:59) The expansion of the light from above down is always received in the lower ones in the form of coarseness?

R. I don't understand what you're saying. The expansion of the light from above down is received in the Kli which was able to transform Aviut, coarseness to Zakut, pureness.

S. He says the expansion of the light to make vessels, from what we read here.

R. So what is the question?

S. There's no qualification of vessels, as far as we are concerned, there is preparation towards that as far as we are concerned. How is it received in the lower ones?

R. We feel the influence of the light on us, within us an egoistic desire awakens, if we are in the correct environment, then we arrange ourselves to relate correctly to the bestower, to the upper one and that is how we arrange ourselves, our coarseness becomes Zakut, pureness and to that extent we connect to the bestower.

S. What is the spiritual Yesod foundation?

R. There can be a Yesod that is not even related to Yesod, that can be a general law.

S. We read about four spiritual foundations, so I wanted to clarify what that is?

R. They are spiritual foundations.

S. That switch from the coarseness to purity, is that through the feeling of suffering?

R. It is done by the greatness of the upper one otherwise Aviut, coarseness does not become purity and the upper one is revealed in me that He is Great, He is dominant, that He is Eternal, He is whole to the extent of my impression and my coarseness becomes purity.

48. S. (43:31) Can we compare dissemination with the reflected light the more we disseminate we get more direct light.

R. Good.

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