Morning Lesson June 1, 2021 Transcription

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

TES:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Table of Questions for Topics. #21

Item 21 “What is unique and unified? Unique indicates the upper light that shines and rules all the various degrees in their different forms to the extent that it makes them equalize with His unique form. Unified indicates the end of that rule, meaning after He had already equalized and brought their form to be as unique as He is.

53. S. (01:49) What are the various degrees that are different until they are equalized with his unique form?

R. The will to receive is divided into many parts according to its graduation its grading from less to more and more and from nothing to 100%, and we need to correct it in order to bestow degree after degree, meaning dose after dose, portion of their portion, more and more an That's all together what it is.

S. There is a state that He completely equalizes him?

R. Look what he writes, 'unique indicates the upper light which shines and rules all of the various degrees in their different forms”, but they are different, they are opposite, Hochma and Bina are opposite. Malchut and Keter are they opposite? They are opposite, but when they operate together, they transfer to us a concept of the creature that is in adhesion with the Creator even though they are opposite. They are opposite in nature. Meaning that the upper light shines and rules in it completely, according to the upper light that rules there. The unified indicates the end of its rule. Meaning after he had already equalized and brought their form to be as unique as He, then it is called that He is unified. That in this unified, there are many discernments that are different but if He sustains them in his nature and therefore accordingly is called Unified. Besides the unique as this is when it is He himself and the unified is what He does with those different desires.

(04:29) Item 22. Unification - are two different phases that have equalized with one another in their form unite into one.

54. R. Meaning for certain I and the Creator are two different things He has the desire to bestow, and I am the desire to receive, so two different degrees but they have equalized their form to one another meaning their external expression, the external form of theirs which begins to be similar between them we call this that they are coming closer to one another and the fact that they equalized their form. Where they can't say what this is or what that is? But rather according to the way they are in their external expression it is the same. This is the Creator and this is a created being, no, I don't see a difference between them. This is called that they become unified. This is considered that they unite into one form and this is what we need to reach. Imagine what a state we need to reach, to truly be like the Creator without any differentiation whatsoever, to such an extent that our intentions that we acquire will truly invert not our original nature but that they make us resemble the Creator 100% and the concept of unified takes place.

(06:35 - 07:01) Item 23. Right and Left. Sometimes an inferior degree ascends to an equal level with the superior when the superior needs her for her own completion in that state the interior is regarded as the left and a superior as the right,

55. R. There are relations between the degrees where the lower one rises to the upper one. Sometimes she enters the upper one as a Reshimot inside them higher, greater degree. Let's say even in gestation, Ibur, Yenicka and Mochin. Sometimes as he writes here, he says it's without any definition of a special state, so the inferior one when it rises, it ascends and raises herself to the superior because she is worse than the upper one. She rises to the superior one in order to be corrected. She is incorporated there as left is incorporated in the right, that is the relationship between the degrees.

(07:47) Item 24 Maker. The title maker relates specifically to the pouring of the light into the world's which means everything but the substance of the vessels.

56. R. The bestowal of light to the world is considered creating, why not making, why not emanating but rather make her because in making we start to discover the disconnect between the created beings from the Creator. Creation is still in the degrees Bina, ZAT of Bina the lower part of Bina and Yetzira, maker, is already in the desire to receive which can already be felt as a differentiation between the light and the vessel. What does he say? The light makes or relates specifically to the pouring of the light into the worlds which includes all of reality other than the substance of the vessels.

(09:15) Item 25. Kli. The will to receive in the emanated being is the vessel.

57. A vessel is called the desire to receive in the emanated. Can it be a vessel, the desire to receive, no, it is the beginning of the vessel. We still have a great correction so from it there will be a vessel for the reception of the upper light.

(09:47) Item 26. Above. Equivalent of form of the inferior, what does superior is a rise above.

58. R. What are ascents and descents, not liking our world where I take like a pen and raise it up words are down words, but rather ascents and defense in spirituality relate to let's say the same pen on this degree when it rises to the next degree it comes as a mouse. It is truly like that way as this is what causes the creature to be in different degrees. He truly becomes like that degree, to be in a certain degree means to equalize with that degree.

(10:57) Item 27. Emanator. Any cause is regarded as the emanator to the affected degree. The title emanator contains both the extension of the light and the vessel that receives the lights.

59. R. The emanator Maatzil, the word itself is one that creates and makes and lowers, bestows, controls, rules as this is called the one that spins what is going on and controls everything in the lower degree this is why it is called the emanator.

60. S. What is the difference between emanator to what he explained in 11 which is Creator?

R. Emanator and Creator there are many names to the upper force, the upper degree according to the lower degree it is like we say that there are many names to the Creator, 70 names meaning in the whole ZAT, the lower 7 parts of the degree, are called the names of the Creator. Therefore, that is how we receive bestowal from the Creator, and we define them by the names of the Creator. Because accordingly, that is how we give names to everything, also with us when we want to talk about someone, we talk about him how he appears, how his characteristics are, how his profession and so on and that is called the names. Therefore, that's how it is you are the emanator.

Rav reads item 27 again ....

(13:52) Item 28 Origin of the soul. The will to receive that was imprinted in the souls is what separates them and carves them off from the upper light. That is because it is the disparity of form that separates in spirituality. The issue of the origin of the Soul refers to the transition between the world of Atzilut and Beria.

61. R. It is there that the vessels begin to be called souls because they are differentiated from the Creator and then we will learn by what they are differentiated and what they need to do in order to re-enter from the world Beria to Atzilut.

S. This depiction that we are carved out of the light like he writes with the axe, what does Baal HaSulam want us to emphasize for us, how are we separated?

R. By the desire to receive, that is everything and the only thing that differentiates is the desire to receive in each creature, in each degree and in each world is only the desire to receive which creates the difference is. If we perform a restriction, a screen, and a reflected light then we begin to work with it in order to bestow and we already belong to another form resembling the Creator. smaller, greater, belonging to the desire to receive or not.

(15:45) Item 29 Below. Rav reads... The one of a lesser virtual is regarded as being lower its friends, what is the degree more or degree less, only the desire to bestow as the desire to bestow is called above, closer to the Creator where it is at the apex of the degree, of this ladder and as much as the desire to receive is further away, meaning worse than it is called below.

(16:24) Item 30. What is unified? He defined it before.

(16:37) Item 31. Rav reads ... Malchut of Ein Sof, it is the will to receive that is necessarily there. From above downwards. Meaning from Phase 1 to phase 4, phase 4 that was left without light is regarded as being below all the other degrees and the frailer of the will to receive the higher one is considered there for a phase one being regarded as the highest of all. Where they desire to receive which is the smallest of them all, so it turns out that all of these degrees, that all of these are noted according to the desire to receive in them.

(17:30) Item 33. Fulfilling. Where there are no deficiencies whatsoever and we're in addition to the wholeness that exists, there is inconceivable. This is how he defines it we will see it in its place later.

(17:54) Item 34: Above and below. The more important is regarded as above and the worst as below.

(18:14) Item 35 Place. The will to receive in the emanated being is the place for the abundance and the light in it.

62. S. (18:42) He asks about the unified, one unique and unified, one is... (Cut off by Rav)

R. Tell me why you are asking about that now?

S. No, you just didn't let us ask at that point.

R. No, I'm sorry only what we are on now because it will confuse everyone.

63. S. (19:36) According to 34 we say ...?

R. It is either according to desire, screens, or the feeling of the lights or according to the role as you have to define exactly to words what because we can measure a vessel as compared to its coarseness or the screen that is upon the coarseness, so you need to 46define exactly. It is such a small desire that it is included in the upper one. This is called an embryo even though it is opposite of the upper one, but it is still included in there as the upper one is in control of him. It could be that he comes out of control, the upper one and that he is under self-control and then it is how he grows and then it is called above and below. Meaning that you have to say exactly what you mean.

S. If it will help the friends scrutinize what he is asking he wants to understand what is written in Item 34, this is where we read about above and below, the more important is regarded as above and the worse as below, so he is asking what is the ruler by which we define the most important and the least important.

R. It all depends upon as much as you formulate the ladder According to which definition it is according to coarseness, according to the screen, according to the Reshimot, Partzufim, you can go from one end to the other with all of these things, he who is greater than his friend his inclination is greater and so on as this is why you have something and its opposite in everything so you have to say according to what are you choosing. According to what we define up and down, above, and below.

64. S. (22:40) The question was asked about the unique and unified all my unified is where all the time in the 10 we feel the control of the upper when does it become Unified as if I understand this correctly, he brings us to connection and the end of correction and until then he's not unified in the eyes of the 10?

R. Until he is unique, he is not unified.

(23:30) Item 36. Square. It is a degree that consists of all four phases of the desire in it.

65. R. All four phases in the desire that are together are called a square.

(24:00) Item 37. Triangle. It is a degree with only the first three phases of the desire.

66. R. Malchut is restricted, that's why we have three disturbances, and it is a triangle, it is that later on we will learn, right now we didn't even see it in the text.

(24:30) Item 38. Touching. If the disparity of form of the degree from the root is not so apparent as two separates from the root it is regarded as touching the root the same applies between two adjacent degree.

67. R. That there is a connection between the degrees but no more than that point of connection, this is why it is called touching.

(25:04) Item 39. The middle point. This is the name of Phase 4 of Ein Sof, she is named after her unification with the light of infinity.

68. R. Bechina Dalet is still so close to the light, that is in it connected to it, even though it is a desire to receive it is a middle point, a foundation to the whole world of Ein Sof.

(25:59) Item 40. Sof. The Sof and the Sium of every emanated being is done by the detaining force in face for where the upper lights stop shining because she does not receive it.

(26:20) Item 41 Circle. When there are no discrimination of above and below among the four phases of the desire to receive it is considered as a circle like an image of a corporeal circle where there is no discernment of up or down because of that the four phases are regarded as concentric one inside the other where it's impossible to distinguish them from up or down.

69. R. We are speaking of the four phases of direct light, the upper light that starts building the desire to receive, so it created it by bestowing from the upper light and because the upper light is in equivalence with everything, so it builds the first phase and the second phase, the third phase, fourth phase until the middle point and it is all circles. I am drawing it this way, but it is all circles. This is the upper light surrounding, it bestows equally and then all of these desires Root 1234, so they are all like circles and the connection between them is a cause and effect. Each one develops from below upward.

(28:46) Item 42 Upper, it is the one that is more important.

70. R. If here, beyond the circles there is a surrounding light Ohr Makif, so the most important is the upper circle.

(29:20) Item 43 Separation. Two degrees without any equivalents a form on any side are regarded as completely separated from one another.

71. R. Let's say from here, one another that we have the first circle, and it has no contact with the second so that is called that they are separated.

(30:00) Item 44 Vacant. This is a place that is prepared to receive correction and wholeness.

72. R. Meaning that he is lacking something and that is why he is willing to receive all of these corrections.

(30:18) Item 45 Simple. Where there are no discernment of degrees and sides.

73. S. Can I ask about 41? It is written if there is no discernment of above and below between the 4 phases and after all we know there is a differentiation between the fourth phase and the first phase in the four phases of direct light?

R. I will read 41, Circle, when there are no discriminations of above and below among the four phases of the desire to receive it is considered as a circle, meaning like an image of a corporeal circle where there is no discernment of below or up within it. In each and every circle, in each and every point in the circle just like it is above it is also below and there is no difference between them. You still can't define what is up or down, left, or right, it is round, circular. It doesn't matter where each point is in the circle.

S. I thought that Phase 4 has the desire to receive as being more differentiated?

R. No, there's nothing separate, there's no line, no definitions yet.

74. S. (32:16) A question about above, why is it called more important and not more bestowing, same thing about the below where it is seemingly bad because it's receiving more?

R. Afterwards when we have a restriction and the matter of the circle disappears so we are only going to work with the vessels of straightness, above and downward, will speak in different definitions but for now no, it is all round and that is it.

75. S. (33:05) Do we need to understand the circle as like a sphere, a ball, and an onion?

R. Yes.

S. I hope that I'm not mistaken here and leaving the topic but is a Partzuf, the minimum measure to measure spirituality like atoms are in corporeality?

R. That is the minimum measure, ten Sefirot as any less than that is not spirituality if any more you can divide it in Ibur, Yenika, Mochin, the degrees of growing, but it is always 10.

(34:47) Item 46. Restriction. One who conquers one's desire in other words one who detains oneself from receiving and does not receive despite one's great desire to receive is regarded as restricting one's desire.

76. R. We need to understand this is not for us to do as we don't have the forces to go beyond the desire and be above it and control our desire, we can't. Only to do what we can in the connection between us and to turn to the Creator, from the Creator here comes the force, that performs these actions on the desire to receive and then we get the restriction as a result of the Creator's bestowing upon us.

77. S. (36:10) You said before that we have to restrict every desire, what does it mean to restrict any desire?

R. I don't know what I was speaking about, we need if we are speaking about the restriction, we are speaking about the fourth phase. There we have to restrict the desire to receive, and the rest of the phases don't have the real desire to receive, and we don't have to work on them. We feel the desire only in the fourth phase.

S. You said there needs to be a request to the Creator, what request, is this for something to restrict the desire?

R. Everything you need to do in spirituality you yourself can't do, you can hardly even depict that you want it to happen but that it will actually happen as it depends on the upper force, that's why you need to ask the Creator to the turn to the Creator that he will perform the action as he does everything. He created the desire to receive and restricted it, the worlds, all of these things, the shattering, everything was done by him and you just need to ask for it. According to your request he will do it and then it is considered as if you did it.

S. In general the desires that the Creator created ...?

R. When we will ask for a correction to resemble the Creator even though because he created everything opposite of himself.

(38:13) Item. 47 Line. The line indicates a discernment of up and down that was not there before it also designates a much frailer illumination than before.

78. R. Meaning that we have a circle where the light fills it completely, the whole desire to receive then there is a restriction and there is a line, then the line is like a thin pipeline that the light can go down to the center of the circle and that is what we have, this is what we call a line. The line of measure as it measures the extent the light can descend into the vessel, into the circle.

(39:11) Item 48. Near. The closer one's form to another, the closer they are considered to be.

Item 49. Rosh. That part in the emanated being that is most like the root is called Rosh.

79. R. In the Partzuf as much as it wants to resemble the previous one, the more upper one, that part that tries to do this is called Head, Rosh.

(40:02) Item 50. Wind. The light of Hassadim is called wind.

80. R. Why is it called wind, because you can't grasp it it's not accepted in the vessels of reception as it is above the vessels of reception, the desire to receive this is why because you can't measure it or why is it so much, you can't work with it in a tangible or clear way according to the coarseness screen, restriction, coupling and striking, that's why it is called wind.

(40:51) Item 52, Name. The holy names are descriptions of how the lights that they apply are attained the name of the degree designates the conduct of attainment in that degree.

81. R. Meaning name actually explains everything to us, the vessel awaits, put together the way that it works, the way that it receives the light, the way it brings them in, organizes them inside him and between the lights in the vessels, the degrees of coarseness and so on. The name is like a formula that shows us everything about.

(41:55) Item 53 Toch. One who receives inside is regarded as the light being measured and limited in the vessel. However, one who receives outside is not regarded as placing any boundary on the light that one receives.

82. R. Meaning to receive in the vessel means we have to measure to stabilize what we receive to receive it this is called as filling the Toch of the Kli.

Reader continues: One who receives outside is regarded as not receiving any boundary on the light one receives.

R. Reception inside means you get limitations where the light can be clothed in the vessel, why you calculate in the Rosh, organizing the light to be accepted in the Toch. If it is not received inside so the light is the way it is, outside of Partzuf.

S. What is it receiving outside of itself?

R. It is receiving the external vessels as there is a vessel for the surrounding light. The light can't be without a vessel but the fact that it is limited it can't receive it inside, so it isn't such a way that it is outside the vessel.

(44:02) Item 54. Movement. Any new form is regarded as a spiritual movement for it is separated from the previous form and acquires a name of its own. It is like a part that is separated from an object that moves and exits its earlier place.

83. R. Meaning we give it a name, every part, every Partzuf, every world towards the previous states as much as it is separated from the previous state, it comes out of it and becomes existing on its own right that is called spiritual motion, movement. As much as it can be like in our world to have something in the air that moves from one place to another, no such thing. But if it changes even if something, in some direction it is already something else that is why it moves meaning in each and every moment it has to get a different form that is called that it is in movement. That it has motion.

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13 - 20 אוקטובר 2019שיעור בנושא "ערבות"

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שיעור בנושא "ערבות"

שיעור בנושא "ערבות"

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כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

13 - 20 אוקטובר 2019
שיעור בנושא "ערבות"

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם