Morning Lesson July 20, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 3:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Inner Observation. Chapter Eight. #2 ("We shall refer to the names of the five Partzufim")
Reading (00:17) Chapter Eight. #2 ("We shall refer to the names of the five Partzufim")
Reading Item #3
1.S. (04:27) What does it mean that the coupling by striking for the tens Sefirot of Rosh must be Rosh all of the upper Partzuf?
R. If you have been separated from Keter to Malchut. Malchut who performed most striking by coupling but then you have 10 Sefirot that are divided into Rosh, Toch, Sof, Rosh is the main part that decides, defines the, it makes a decision accordingly builds Toch and Sof, divides the will to receive in the Toch which can receive and of which cannot bestow, Sof, and that's how the Partzuf is built which includes within those three parts, Rosh, Toch, Sof. From this Partzuf the next Partzuf is born, in order to receive in order to bestow, it begins than that Partzuf. Smaller Reshimot are revealed in them, and it's called the Peh of Rosh and from the Peh of Rosh of the upper Partzuf the lower Partzuf is born from each Peh down and it clothes the upper Partzuf that the begot it. That is the process.
S. You described it nicely, this graduation, first Malchut performs a Zivug and then there's a division of these three parts?
R. Only Malchut performs it all, she receives the lights, she arranges the Partzuf, she stabilizes things, it is all Malchut, the desire to receive that has the force to do actions in order to bestow.
2. S. (06:41) The piece of the fillings with Hey, Aleph, Yod, what is the meaning of these fillings?
R. It is the extent to which the light corrects the desires. So, all together filling that there is in the desire, the Partzuf it is the desire the desire arranged in order to bestow, performs a restriction upon the will to receive in order to receive, as much as it can beforehand it arranges the desire to bestow, now what can it do from this desire? It doesn't have any lights or anything, it can receive in or to bestow. This part that is receives in order to bestow it's called the Toch of the Partzuf. When it completed these two things it scrutinized the Reshimot, the records that are lesser than itself and does records on those and begets the next Partzuf. Then the next Partzuf spreads from the Peh to the Rosh of the previous Partzuf where the screen with the records performs the Zivug de Hakaa and spreads below there.
S. Why is the filling made of letters, why is it letters?
R. I did not understand. The filling is the letters are vessels, desires, Otiot, and what fills the vessels are lights and the lights are clarified in fillings which also we inscribe, we write as letters, we will work on that, we will talk about that. That's what we get all together, our whole writing are words, at first there were these Hebrew letters that you see here and from it developed of all the other writings. There is a book I once knew and even talked about it, about this book, it is from a Russian researcher, the origins of writings, I do not remember its name, but I have it in my previous lesson, I spoke about the history of language and writing and words. The author is Eastern. He writes that everything comes correctly from these writings.
3. S. (10:35) That's every degree has its own essence?
R. Yes, the fillings are different, but the HaVaYaH remains HaVaYaH.
S. What does it mean YKVK, what does this root mean?
R. Parts of the will to receive that can work together in order to bestow to the Creator and therefore when they correct correctly, interpret it correctly, then they can be Partzuf. Meaning, a spiritual structure from which light can clothe, meaning there can be revelation of the Creator. That's what it is.
S. Where are those fillings that fill the HaVaYaH?
R. Certainly.
S. Each HaVaYaH has its own filling?
R. Certainly every HaVaYaH the YKVK, which is the structure of a KHBZM which according to the coarseness and the screen there is different reflected light and accordingly different filling.
S. ….
R. Can you speak clearly?
S. Are there any suggestions for changes in the afternoon lesson?
R. Yes.
S. You brought it out doing today so maybe you can talk about it, what we are doing in the afternoon lesson, and we extend the morning lesson to the afternoon lesson.
R. What do you recommend?
S. Maybe we go to some things that we did in the past, remember when we talked about the Zohar, how about the friends and you got some explaining to do with this book and the Psalms, the weekly portion just open things up and because it repeats itself because there are people interested in it. It's up to you but it gives good content.
R. Everything depends on you. I have nothing else to add other than what I'm saying, the rest you are already studying for a long time, you have been from many lessons, also the introductions, also the letters, also the Zohar, everything that you want you can start it. Let's decide I am also not satisfied with what is happening to us in the afternoon lesson, let's during this hour, devote to something special.
S. Yes probably sounds.
R. Leave me, I said what I have to say.
4. S. () We propose that any suggestion of the format and content of the lesson we send it to the boardworldklli@gmail.com Don't hold it in, write to us and we will take everything into account.
R. Yes, I'm interested in this being according to your will, your desire, and your participation otherwise this lesson can end.
5. S. (14:19) Toch Is what we can receive in order to bestow, and the Sof is what we can’t receive but you said that there are those who wanted it and are not able, is that called Tabur?
R. Wait, wait. Our entire desire exists at the Rosh, and we divided according to Ur calculation into Toch and Sof. A part I can work with in order to bestow and a part I cannot, is there any other desire that it cannot be there in the Toch or the Sof?
S. A few weeks ago you said something that I can’t forget. You said you can divide it, all the desires into three, those you do that you can receive in order to bestow and those that you cannot and those that you would like to, but you were unable to, how can you work with I don't understand?
R. That I don’t understand how you divide it, maybe but all together all the desires that are revealed in the head of the Partzuf on the Rosh, it can be divided into those that can be used with the intention to bestow and those that cannot be used with the intention to bestow. In the Partzufim of Galgalta and of all the worlds but then we will have such Partzufim, and it will be the will to receive, and it will be shattered and that will come later. But for the time being every desire after the restriction, when we had the restriction in the Malchut of Ein Sof and then decides what now am I doing and begins to discover with it a restricted desire and from this restricted desire she begins to open it to two parts, there's no more. A part of that you can work with it in order to bestow and a part that she cannot work with it in order to bestow. In order to receive there is none because the restriction was performed on all Malchut of Ein Sof. That's it.
S. You also said that you can divide not into three parts, bring two parts to keep it easy. Let's say during the day I go to look at myself in such a way to divide myself into two, what should I do after work?
R. You always say you need to sort yourself into two parts, a part that you can use for the benefit of the Creator or for the benefit of the group, that ten. A part that you cannot use for the benefit of the group and then you don't use that all together we have one possibility, to use our desire only for the benefit of the group. That's in place of saying for the benefit of the Creator so it'll be a lot more clear there.