Morning Lesson July 19, 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 3. Inner Observation. Chapter Seven. #1 ("There is great significance to the fact that the ARI") (00:25)

1 S. (02:38) What does he mean here when he says that the Toch from the Partzuf, from Keter to Malchut is Peh and from Malchut to Malchut is Tabur?

R. From Peh of Rosh into the Partzuf is already the Malchut, it is Malchut except from Peh to the Tabur or the first nine of the Tabur or from Tabur to the Sium is Malchut of Malchut. We can be divided into thirds and ninth parts, that's ultimately the will to receive from Peh to the Tabur down to the Malchut of the Partzuf these are the upper nine, Tet Rishonot of the Partzuf and Malchut of Malchut is below the Tabur.

Reading Item 2 (03:44)

Reading Item 3 (05:20)

2. R. (07:32) Meaning in all these Sefirot, all the desires that we have from Tabur to Peh or from Peh to Tabur we can receive the light in order to bestow, both the light of Hassadim and Hochma but below the Tabur we cannot receive the light in order to bestow and there he will explain shortly, there only a different kind of light can expand.

Reading Item 4 (08:05)

3. R. (09:27) We have two forms of Malchut in Peh and Tabur, one is used from below up and one is used from above down, from her and below, meaning from that we have…

Reading Item 5 (09:49)

4. S. (11:25) We have met reflected light which deflected from the striking, in the lower screen of the Tabur, now what was described as the reflected light in the Sof of the Partzuf, are these two different kinds of reflected light?

R. We will learn in the next part four that there are over twenty kinds of reflected light, so there you will see what is going on there.

5. S. (12:09) It is more concealed than revealed here, what I want to ask, in the Rosh they're only roots of the vessels. What are these roots of vessels?

R. Roots, it's not vessels, there is no connection between the light and the vessel because there is no vessel. Rosh is only light, the host gives you some part of food he made, then you reject it and then you make a calculation, after the calculation you begin to relate to what he's giving you in the realistic matter, practically. This means that you begin to work with the vessels therefore in Rosh there are no vessels.

S. Malchut is called Keter Malchut, is there a manner of the work here, how to deal with spirituality, that's our work? It is not the ARI?

R. No.

S. So how can we say Malchut that serves from below onwards is Keter Malchut?

R. It makes a restriction and they reject everything the host wants to give her and makes a calculation on how can it be connected to the host in order not to be the receiver but to be in bestowal like him, this calculation takes place in the Rosh.

6. S. (14:00) What are complete vessels?

R. Complete vessels are where you have a desire to receive that is equipped with the restriction screen and reflected light, typically it is possible that it is only the will to receive but it's sorted out, it's clarified.

S. What do you mean sorted out and clarified?

R. Meaning it's clear for the Partzuf what kind of vessels it has and how to work with them.

7. S. (14:50) It says in item saying that the vessels that are below Tabur are vessels of reflected light. How can there be reflected light below Tabur?

R. Of course, the screen, the coarseness, the restriction, screen, rejection, reflected light, he doesn't want to receive, this is the form of adhesion in the Creator and it can be only in the form of rejection. hen you're visiting the host then you have such desires in you, you can receive from the host and enjoy them in order to bestow to the host. Let's say I have such desires and I have such desires that you cannot fill because it's not going to be for the benefit of the host and not going to think of the host, when you begin to fill such desires then you don't allow it but there is a restriction and reflected light there.

S. Is in the reflected light a result of the Zivug, coupling, the restriction is the first action?

R. The restriction is the first action and after the restriction you're sorting out your vessels, your desires with which you can receive, with which we can only bestow. Even when you do not receive and you keep these vessels from receiving, it is a result of your desire to bestow to the host, you're thinking of him, the connection to him, not the fact whether or not it feels pleasant to you.

S. Suppose the ten is the upper one and the friend it is the lower over one, go back to item 3, what is there the lower induces of the upper he is also rewarded with it? Isn't the test for incorporation, giving to the upper?

R. Given to the upper one is given to the upper one, I don't know what he wants.

S. Care?

R. For whom?

S. Care for others.

R. If you take for the desires for the ten, together with them you wish to bestow to the Creator this is the meaning of care or concern of the friends and the ten.

S. Can we call that incorporation?

R. Yes, you can.

Reading Chapter 8 (17:46)

9. R. 18:17) Meaning it doesn't matter how we called the Sefirot, Keter, Hochma, Bina, Zeir Anpin, Malchut, or Keter AVI, ZON, GE, AB, SAG, MA, BON, it doesn't matter then these are just names. We just call them in different names like with us we named people in order to distinguish them so it will be easier for us to be reminded of the right person point at the right person but the names are, each name points to 10 complete Sefirot where there is a screen that is writing on the will to receive and these 10 Sefirot want to resemble the Creator in some way, this is the Partzuf, the spiritual structure and we're talking about them. He is giving us the general form, the general depiction of the structure.

Reading Item 1 (19:39)

10. R. (20:19) For five Parts of the Rosh of the Partzuf that is how instead of saying KHBZAM we say Galgata Einayim AHP.

Reader continues (20:34)

11. R. (21:13) We simply need to know these things by heart, this is simply how it is.

Reader continues (21:21)

12. R. (21:33) This you will hear tomorrow. I want to ask you, because it's very important to me. I think most of you were in the lesson or you heard the lesson later from the recording. What do you think about the afternoon lesson? What do you think we can change or about the lesson or add to the lesson, how to do it for the pleasure of everyone? Very important for me to receive some feedback from you.

13. S. (22:15) I really like the lesson. There was a survey and I wrote in it that it would be good if we could read the study of TES or Zohar but actually the material that was yesterday was wonderful, very practical. I think it's the best short articles and it's the best.

R. Okay, let's hope that the group will give us good material. I do not decide what we will learn but I trust you that you were choosing for yourself, sometimes I get into it but typically you decide.

14. S. (23:24) Vlad really took the words out of my mouth, what we learned, it was very relevant, it wasn't easy to come to the lesson because it's something we had to add but maybe from time to time to read Zohar.

R. I hope we'll take that into consideration, take certain, some juicy parts from the Zohar and we will learn them as well.

15. S. (24:02) Here in Idaho in America where I live the lesson is at 5 p.m. so it's really it really helped that you have the morning lesson, you wake up at 4 a.m. you keep on going with the day and it gives a lot of day during and I really thank you for.

16. S. (24:54) Thank you very much for your time yesterday lesson, it was like an explosion, my question during the day will we used to do until now, is that we're like chewing on the morning lesson during the day and we internalize it and when the new lesson starts everything is erased. Maybe it's okay but what I noticed, that I forgot the portion of the morning lesson, then something you started, the question is are we missing, are we not chewing enough what we had in the morning?

R. No, everything you want to attain in spirituality will come after you learn a lot and forget everything, it is not important what you remember. I understand that with us it is a certain indication how much we did, how much we learned, how much we done with the material but the essence, no, it's not important for us how much is left. Also from what we study, GE, AB, SAG, Partzufim, all kinds of things, it doesn't matter how much is left in your head no. We care about only, we only care about how much we want to connect to it, attain it in practice inside of our corrected vessels. Only this is important.

17. S. (26:28) I'm one of those against the others, maybe you can put an air balloon in your ear but it is not like a morning lesson. The question is what should be my relation to the lesson in such a state?

R. Look, each one tries somehow. I cannot say each one tries, somehow reach a state where he's incorporated. If he can't do it, it also happens, what can you do? We don't see this lesson as a primary lesson but as an additional lesson that is helping people continue the connection.

S. Is there a point to a certain extent?

R. We will see over time what's the correct answer to the correct form.

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