Morning Lesson June 9, 2022 Transcription

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

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 2. Inner Observation. Chapter Nine. #99 ("From the aforesaid you can thoroughly understand...")

Reading item 99 (00:27)

1. R. (01:57) That is called that we are not lacking any in spirituality, if the light was somewhere in some desire in some Sefira so it remains. A new light comes, it also has a place.

Reading Item 100 (02:15)

2. S. (04:15) According to what we went through in the previous article, here's the question: is Sefira a state of me towards the goal?

R. I do not want to confuse people with your questions.

3. S. (04:42) What is kind of confusing here if I understand correctly, he calls the Sefirot by the name of Lights he says that there is light of Hochma, light of Bina, Keter but it is a different Partzuf how can you…?

R. Light that appears in the Sefira of Keter, light that appears in the Sefira of Hochma, so what is the question?

S. Well he says that the light of Bina travels somewhere, moves somewhere and then he says in the previous item that according to what we discussed before that you will understand the integration of the ten Sefirot that they integrate with each other.

R. A Sefira is the will to receive that the light shines on it. That is why it is called Sefira from the word shines. Just the will to receive is not a Sefira, it doesn’t shine but if there is light in it, in that will to receive so the Sefira shines, the will to receive shines, so what are you asking?

S. I'm asking how the Sefirot, he doesn't call the Sefirot by the name of lights, he says that one goes into the other and rises, what…?

R. No, obviously the Sefirot themselves do not change from place to place, the Sefira is a desire that can be in equivalence of form with the light and then the light can shine on that desire.

S. What does he want to explain to us here how the light enters this Partzuf?

R. Yes, how the light enters the Partzuf the Keter and goes through Keter to Hochma, from Hochma to Bina, that is what he wants to explain and also when the light goes from place to place it also remains in the place it was already.

S. This is not clear, what does it mean that the light leaves its root there, what does it mean?

R. When the light shines, even look at the titles, where are we? When light appears once in a degree it remains there for eternity, that is in 98 what he explains. Every light that appears once in a degree or a Sefira, it does not matter, remains there for eternity. That he explains in 98.

S. So what does it mean that it doesn't move there for forever?

R. It is something else, it is not the same like that was there. When a light appears at a place it remains there and also keeps going to a lower place but where it was, so it was and it remains. That is called that there is no lacking in spirituality. Look what he writes in 99. When the light of Hochma passes to its place through the Keter it leaves its root in the Keter. Meaning that in the Keter, the light was in Keter and then descended to Hochma but it also remains in Keter and that is how it is in every place that is why when he reaches Malchut so he shines in each and every place from Keter to Malchut.

S. So what is the root of the light?

R. The root, the root, that is where it appeared and from there it descended to lower places but it does not let go of the previous place, it remains there and it stays, that is how it is in spirituality different laws than our world. In our world there are different laws. Look at 100, when the light of Bina passes through Keter and Hochma it leaves its roots in them and so on in the same manner in the rest of the Sefirot he wants to say, meaning that every light if it enters through Keter then through all the other Sefirot it descends through Malchut so in each Sefira it also remains. That is called that there is no lacking in spirituality. So what does he say? There is no direct light in the vessel of Malchut but only reflected light. So here it is something else that is why he starts from However..

Reader continues: (10:36) “However, regarding the above…”.

4. R. (11:40) Here, it is something very special, the lights that pass through Keter, Hochma, Bina Chesed, Gvura, Tifferet, Netzach, Hod, Yesod until Malchut, they all go from above downward from Malchut they don't enter Malchut. Malchut cannot receive this light, she is below the restriction that took place in the world of Ein Sof before and Malchut performs a striking, she rejects the light that it will not enter her and supposedly sends it back. She does not accept the light into her and then what comes out of Malchut is called reflected light and that reflected light comes all the way to Keter until the root of all the light that enters the Partzuf and in that in every Partzuf we have nine Sefirot of direct light from Keter to Malchut not including Malchut and nine Sefirot of reflected light from Malchut to Keter and they remain in the Partzuf and they exist in the Partzuf. That is it.

Reading item 102 A “Malchut is regarded…”

5. S. (14:22) You explained the nine Sefirot of direct light and reflected light in the Partzuf, where does this happen? In the Rosh?

R. No no no. We will see afterwards. That is why I said it is something short, something that belongs here, there is a light that enters the ten Sefirot that comes from Keter to Yesod it does not enter Malchut and then Malchut rejects the light back and then it rises from Malchut to Keter and does not enter Keter so there is nine Sefirot of direct light from Keter to Malchut not including the Malchut and nine Sefirot of reflected light from Malchut till Keter not including.

6. S. (15:23) Can we say that in item 101 Baal HaSulam…

R. I do not want to speak about your wisdoms, why don't you study what he is teaching? We must learn what is written and not build all kinds of fantasies on it.

7. S. (16:07) I'm confused. We always learned that Malchut receives the light of Nefech and now we say that she does not receive anything.

R. You are right, your confusion is right and we will talk about it, now I cannot scrutinize it.

8. S. (16:40) So is it that we are missing the screen for the reflected light to return back to Keter covering all of the Sefirot on the way?

R. Yes. We didn't speak about it here, I am studying what is written.

9. S. (17:18) Can the Sefirot be the source of light or the light always only clothes the Sefirot?

R. It can’t be the source, the source is the Creator. The Sefirot shine because they have equivalence of form with the Creator, that is why the light from the Creator or the Creator you can say, can shine through them. That they have the restriction, screen and reflected light and that is why the light can appear and shine in them.

10. S. (18:04) Is the topic we are studying here integration, incorporation? When we read that the first nine Sefirot draw the light then there is also a lumination in the upper ones. There is a benefit to that, in Malchut there is no illumination in the upper ones when she draws the light so she needs a different method for incorporation?

R. There is something in what you are saying but it does not work in that way. We will talk about it.

Reading Item 102 B (18:48)

11. R. (19:57) Meaning the ten Sefirot of direct light are from above downward.

Reading Item 103

12. S. (21:18) Yeah here we are speaking about the ten Sefirot of reflected light from Malchut to Keter. Okay?

13. S. (21:30) In the nine Sefirot of direct light, do they have a restriction?

R. Of course they have a restriction and a screen and reflected light otherwise the direct light would not enter the Sefirot.

S. So what does it mean that they come to the Malchut and then the Malchut there makes the restriction?

R. The restriction in a way that she does not want to receive this light. She does not want to accept it directly so then in the Malchut the restriction is revealed.

S. But there is a restriction in the previous first nine Sefirot, so…

R. But in Malchut there is the will to receive itself that is not in the first nine.

S. Exactly, so what is the difference here?

R. The difference is that in Malchut there is nothing but the will to receive. That is why she cannot receive anything from the direct light but only to restrict it and reject it.

14. S. (23:02) Are we learning here how the direct light and reflected light are clothed?

R. We are learning how the direct light is clothed in reflected light, yes.

15. S. (23:27) He says in 103 that we have another course of ten Sefirot there that extend from the Sefira of Malchut from below upwards meaning from Malchut to Keter. What does it mean that the essence of that action from the Malchut to…?

R. That Malchut rejects the direct light that is clothed in her because she wants to work in the restriction and from that she supposedly gives the light sends it back to its source which is the Keter and after she sends the direct light back as reflected light from Malchut to Keter after that she can already speak about the reception of the light but that will we will already learn tomorrow.

S. Malchut becomes this new source of light?

R. Yes, of reflected light.

S. Say, we talk a lot about the whole procedure here, is there a way to connect it to the issue of the work with the ten, to better understand it?

R. If you reach a state where each one just wants to bestow to the others then you will see that you are entering the laws that we are talking about here.

S. So you are saying that we need to feel it and then understand it?

R. How is all spirituality? If you do not feel it you can't work with it.

S. Wait and if I first understand it I could then come to the emotion of It?

R. If you make of yourself, that same action that Malchut is doing, you will feel what she feels.

S. So it is the law of annulment?

R. Yes. It will happen in you through your annulment.

S. We are supposed to reach a state where we are supposed to receive in order to bestow but you have to receive in order to bestow but here the Malchut doesn't receive.

R. Wait, wait, for now there is a preparation to receive the light in order to bestow which starts from rejection.

16. S. (25:57) The Masachim in the Sefirot between Malchut and Keter, those in specific Sefirot, the screen is connected to the individual Malchut or it stands at the mouth?

R. I'll answer you but I do not want to answer what we did not learn but yes it belongs to the individual Malchut.

17. S. (26:27) What is the ten Sefirot of direct light? If the vessels do not respond to the reflected light yet, how is the direct light felt in the vessels?

R. The direct light cannot be felt in the vessels because it still can not do any action in rejecting the light. It's ten Sefirot of direct light. That is it. That the light comes to each and every Sefira passes through them and the laws of the four phases.

18. S. (27:09) What does the direct light build in the vessels?

R. The direct light builds in the vessels preparations for the rejection. Rejection and restriction.

18. S. (27:32) What exactly is a heavy Kli and how do we detect if there is a heavy Kli in the ten?

R. By us being connected together and wanting to connect we gradually discover the character of every person according to the corporeal discernment in this world and then also we can recognize the attitude of the people in the group as much as they can bestow upon one another. and then we come close to a state where we start helping and supporting one another in a way that each one is incorporated in the others of the ten and then from that the ten becomes not just ten people but they advance into spiritual vessels as much as each one is included in the desires of the others and then in each one there is an example, a mold, a pattern of the others, of the ten in each and every one. Now we can, in each and every one depict to ourselves what direct light means reflected light and so on and in that way we will advance. The main thing is to work in the ten from here to the end of correction. Do not think that afterwards there will be something more exalted there is no more exalted than the ten, everything takes place in it, okay?

19. S. (30:03) I have a general question towards the ending. In light of the rise of the covid infection in Israel management decided to cancel the hummus meal at the moment and the physical meetings in the center, looks like covid is managing us again. What do you think about that?

R. According to what we hear from the announcements of the doctor's so it is really like that. That is why we have a responsibility not to cause the development of the coronavirus in our organization. That is why we are canceling tomorrow morning after the lesson we are canceling the meal. Also before the meal we had a lesson here, so that too is going to be canceled. Anyway, in short we can't enter our center from today and onward whoever does not actually have work to do here, work in the building. That is it. I think it is a wise decision. Do you remember how I made sure to keep the law while the corona was taking place? Who knows what will be. We have not gone through all these things yet but still we need to be alert towards it. I recommend to all of our people in all places wherever they are to watch over themselves and be concerned, concerned for your health.

S. There are places in the country where it is no problem in terms of the laws that they even permit that, to convene. Do we need to be extra cautious?

R. Look I do not think that it is good if we pull everyone into this meal and to be together. We have a lot of friends all over the world who are also like they are. If there will be an opportunity let us say that 1000 people can come to a meal and a lesson, okay let them come but if not and it is dangerous so later on they can pass it on to children and the women and the opposite I do not think it is good. Rabash was against things like that. He was really concerned about health, corporeal health of himself and others and the Board of Health, if it already publicizes such things I have to count on them. It is written that the doctor has the permission to heal so if from above he gets that permission, I have to listen to him. That is it.

20. S. (33:32) Can I go back to TES or no?

R. Well.

S. The inclination to connect indicates the refinement or coarseness?

R. Yes.

21. S. (33:55) What is rejection? It is to move from one thing from one place to another place?

R. The fact that he does not want to work with his will to receive the way it is but in a different way that means that he rejects the upper light.

INFO - Following the rise of covid infections in Israel and concern for the health of the friends we have canceled the physical meetings of the Friday lesson and the hummus meal until further notice.

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Nueva Vida 1201 - Modificación del comportamiento

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm