Morning Lesson December 26, 2023

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

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 6. Part 16. Inner Light. #68

Reading #68 (00:21) Inner Light “Hitpashtut of Adam HaRishon...”

Reading #68 (00:56) “Now we will explain the matter of Adam ha Rishon...”

Reading #69 (02:24) “We have also explained that his Guf was from Eretz Israel...” twice

Reading #70 (03:35) “The Guf of Adam was of the last six of the past Yetzira…” twice

1. R. (05:21) According to what is right it's clear that..

Reading #71 (05:29) “However, the last Sefira of the six Sefirot of Yetzira is called Malchut de Yetzira..” twice

2. S. (07:27) What does it mean the Sefirot of the past and the Sefirot of now?

R. It is a different state. It all depends on how much the upper light operates through all the worlds in the Sefirot on what we are discussing, what part of creation. Clear? What is he saying? Of the three lastly of Yetzira of man was the Guf, the body of Adam, why? Because the Guf is the letter Vav and Yetzira is also the letter Vav and Yetzira does not govern in the land of Israel. We find that the Guf of Adam was from the land of Israel, and it is from Yetzira which is between the two worlds Beria and Yetzira, also the Guf of Adam HaRishon was in the middle of the Adam in general between the Rosh, the head and the Ragliam, the feet. This is what he wants to say.

S. What new light is there that now there’s Sefirot of now compared to then?

R. We will read this, wait.

3. S. (09:13) Until today we learned part six and now we went to part 16 so first the question is why do we?

R. Why does it matter?

S. If you can explain what happens in this chapter, what area is this in TES?

R. Did we only start learning it now?

S. We started this today and from the middle, that's why I'm asking. We were in part six before, the Inner Observation but because there was a few Rabash articles that was discussing the land of Israel, so we decided to read this and go deep in it to understand and then we’ll go back to chapter six.

S. By the way, because it’s Adam HaRishon it’s closer to us or there’s no correction to it?

R. It is a system; Adam HaRishon is a system that we are included in, and it operates on us, that is it.

Reading #72 (10:36) “All these four bottom Sefirot of the current Beria are the meaning..” twice

4. R. (11:58) Okay, you can make a little sketch.

Reading #73 (12:09) “It turns out that the past Malchut de Yetzira was the past Ever ha Yarden..” twice

5. S. (14:13) What affects the motion of the Sefirot from then and the current ones?

R. The upper lights.

S. So that happens in the root, and it has an effect on the branches here, a movement on the branches?

R. The ones we learn about here? Of course.

S. What do we need to understand from this?

R. How much a person operates and influences all of these movements, we will learn it in a minute.

S. So according to a person's desire we know that the reality changes?

R. Yes.

S. So if a desire changes it means that also what we see in this reality can we understand that Syria and like that change?

R. The force has changed, the forces that operate on them.

S. I don't know how to speak about geography, are there changes?

R. Geographically, there are no changes because it’s the still, it’s inanimate. There are changes, we will learn it later but on the whole it belongs to the land of Israel.

Reading #74 twice (15:44)

Reading #75 (16:42)

6. S. (17:53) What does it mean that there was someone plowing the field with his cow? Can you explain that?

R. Plowing with his cow. Don’t you don't know what that is?

S. Oh yes, what does it mean in spirituality?

R. In spirituality I don't know. You can imagine if you want but it is not a good idea. Here he is referring to relations between the Sefirot and the worlds that we need to get some impression of.

7. S. (18:46) Maybe it's not about the [missing translation] but you can’t just ignore it that there is like a closer core of relationships between all these countries and the land of Israel today.

R. So.

S. Does it have a spiritual meaning? How should we look at the things?

R. Of course there is a spiritual meaning, but we don't learn it and it's not written about it here,

S. People in this world who call that Jordan and that Syria do they do it from the inner awakening?

R. Today?

S. Yes, in general?

R. No, no, there's no general, just answer, today there is no connection between what is written and the spiritual roots.

8. S. (19:43) We know that a Partzuf is made of ten Sefirot. How can we describe moving between Partzufim, one Partzuf entering the other, because he is describing a system of Adam that is spread over three worlds. R. Yes,

S. How can you describe it if we are limited?

R. There is this Partzuf that takes up this space between the general Tabur to the general Sium, end.

S. What does it mean that it comes out of its own 10 Sefirot? How can you describe it? A Partzuf and he is describing like a movement between six Sefirot here and four Sefirot there. I'm just giving an example that six Sefirot that are incorporated in one Partzuf, they have like there's an incorporation between them.

R. So what? In one place you have worlds and Sefirot and Partzufim. different ones. going up and down.

S. How on one hand can a Partzuf exist within itself in ten Sefirot and then incorporate in others?

R. Why does it matter? On the contrary. When I make a business with an adjacent Partzuf as a result we have a Partzuf as a result.

S. So this incorporation is also 10 Sefirot of its own?

R. Yes.

9. S. (21:39) Abroad Israel that's outside sanctity?

R. You can just cut it like that but generally yes.

S. Does it mean there’s no screen at all or a weak screen?

R. Let's say that there is no Masach, no screen.

S. The more internal the land of Israel there is a stronger screen?

R. Yes.

10. S. (22:10) The Guf of Adam it's always the land of Israel?

R. No. Not necessarily.

S. Because he's describing the land of Israel, but it's clothed on Yetzira.

R. Yes.

S. It’s always on Yetzirah also when it’s above and below the Guf?

R. No, it ascends and descends as Adam’s Guf ascends and descends.

S. In resemblance?

R. I'm not sure. It depends on what times we're talking about.

S. What is the role of Yetzira?

R. Don't jump.

Reading Inner Light #75 twice (23:08)

11. S. (31:22) Two questions, he says that the first four previously the sin was in Nukvah de Atzilut, so how are the four Sefirot exist in one?

R. It doesn't matter.

S. It doesn't matter, okay, so?

R. Because it depends on the intensity of the place.

S. So the clothing is according to the quality of..?

R. All of our world or the lower world is like a little pebble in the upper one.

S. So maybe that explains the next part, he says that the distance between Israel and Babylon is only Syria and Jordan. But extensively there’s four Sefirot there and it's really close, so maybe there are four Sefirot, but they are very small in relation to us?

R. Yes.

12. S. (32:30) what corrections should have a kabbalist in order to discover the spiritual map?

R. He needs to enter the land of Israel and also to the world that the land of Israel is incorporated in, which is the world of Briya; and in this way to try there and understand what his places are, the places that are adjacent above or below, and from there he will already know better what he needs to do.

S. Until then if he doesn't perform all the corrections you described, this picture doesn't become revealed to him?

R. How? How can it be revealed? It can only be revealed in the relationships between higher vessels or lower vessels.

S. What does it mean that our world for example, how does a kabbalist discover that our world is like a grain of sand in reality? He always gives this example. So what does it mean that our world is like a grain of mustard in all spiritual reality?

R. That is what he reveals.

S. In what way does he see that our world is like a grain because he is living in our world also?

R. He lives in our world, and he says that compared to the upper world, our world is like a grain, like a particle.

S. What does it mean qualitatively that it's meaningless, that it's..?

R. There is no meaning in it, there's no discernment in it, it's like a dot.

S. A dot that has some potential? Is it alive, is it dead?

R. That is clear. It’s not talking about that.

S. We, who are living in the grain and feeling like a whole world filled with desires and satisfactions, what is this imagination?

R. You will see that very soon people start talking in that way.

S. What?

R. That what we discover in our world with all the stars and planets, and everything is all just a little grain of sand.

S. Who will be saying this?

R. People.

S. From where will they get such an understanding, such feeling?

R. From us coming closer revealing the upper world and we are learning about it; it will affect through the upper light and will affect everyone.

S. What does it mean, this feeling does it make a person feel that it's crowded here, he has to get out of this grain of sand?

R. No. When it’s crowded, it's clear that it is crowded and that he has to come out. But he will not discover that through these distances that he finds from the point of this world when he exists and rises to higher Dimensions. No.

S. He won't discover it?

R. No. Because what does he have?

S. So who will discover it and how?

R. Those who want to reveal the upper reality; that is beyond this world.

S. This will influence those who are in…?

R. Corporal? Yes. It will affect them too.

S. But they will never reveal it?

R. It will be revealed to them somehow but, we will wait.

The question is, is it sure that we are going to have to reveal our reality here and now, compared to all the degrees that we are starting to open our eyes.

S. The person who enters the first spiritual degree, starts to discover spirituality. What is this map that we are learning about now becomes revealed to him?

R. Again?

S. When a person comes out of the grain of our world and begins to enter with the intention to bestow, for Her sake, and begins to work, he reveals spirituality for the first time?

R. So the matter of Lo Lishma, for Her sake; that opens up reality for him.

S. What from this map that we are reading about now, about Adam HaRishon and the Worlds and Places, what of that does he discover?

R. He discovers according to the extent he advances.

S. So this first degree in accordance with the relation of this detailed map that the ARI and Baal HaSulam writes about, what of it does he perceive?

R. Well, depicts to yourself; that if you are already clothe to TNHY of Briya, so according to that the world of Yetzira opens for you.

S. Is that the beginning?

R. No, but it's the main part.

S. So What's considered the beginning of spirituality in this map?

R. The beginning of spirituality is that you overcome your personal ten Sefirot.

S. Enter where?

R. You are incorporated, like in an elevator, on a higher degree.

S. Which is called what?

R. What is it called? The third, the lower third Tifferet of the upper one.

S. Where is it with respect to the map that he is describing here?

R. He Starts organizing for himself a different map of where he is at, compared to abroad Israel, and the land of Israel, Babylon, and Syria and so on.

S. But this even descends to these places or he's only in the bottom third of Tifferet.

R. Yes, yes, it's like when you go to a map and after the map you start going to all the places.

13. S. (41:26) What is the difference between the soul of Adam HaRishon and the Worlds that he is in?

R. He is the internality, and they are the externality.

S. Can we say they're like light and vessel?

R. No. They have lights and they have vessels.

S. Adam HaRishon is both lights and vessels?

R. They too. Yes.

14. S. (41:55) It is written that Adam HaRishon expanded into three worlds; Briya, Yetzira and Assiya. So, basically it's like a system right, can we say it represents all of humanity to where it needs to reach?

R. Yes. From the same place humanity needs to rise to the end of correction and that's the place they have to arrive.

S. So, what does it mean that the Guf of the system of humanity is in the land of Israel, but the legs are outside of the land of Israel, legs are what we walk with, and Guf is what we live with i don't know? So humanity is going kind of outside of Israel and feels in the land of Israel, what does it mean?

R. Yes. We're not talking about parts of the body. We're talking about the soul.

S. So, what does it mean? how do I imagine what the legs of the Soul, I imagine with my body, right, with my legs I walk?

R. Also the soul works in that way, with its body parts.

S. So what does it mean to walk outside of the land of Israel and be with the Guf, body in the land of Israel?

R. That is called that you are in attainment of the land of Israel in part of it, and in a different part you obtain with your legs, part of your Guf, your body, part with your head and that is how you attain.

You need to read a lot more.

15. S. (44:11) I want to continue what a friend asked but from a different angle. From what I understand if a person achieves spiritual attainment, part of this Wisdom opens up to him. Because it's a Wisdom, it's not a feeling, a person really sees these things. It means we can take it as a criteria for ourselves regarding our situation meaning if we haven't revealed this thing or don't see this thing it means that we are clearly not in spiritual attainment. Because usually we talk about feelings, the feeling of connection and feeling of bestowal and all kinds of things like that, but basically it's misleading because with feelings it can be confusing and here there's no confusion, it is yes or it’s not.

R. Let's say, what's next?

S. Rabash says that the truth begins when you discover the lie, meaning only when we discover the truth that we're not there, and we don't fool ourselves that we are in bestowal, connection, and all that then we will be able to come to the real prayer.

R. Yes.

16. S. (45:55) I would like to relate to what the friend asked, and you said something to him that I didn't understand: We have to rise above our personal ten Sefirot. What does that mean?

R. I don't know, you have to learn the structure.

17. S. (46:23) How does a Kabbalist obtain this picture, this map, can you explain it again? Does he get it in the feeling of his Ten, does he rise to some spiritual geography?

R. Through the connection with the friends and connection to the upper force; he gets qualities that are constantly getting refined, and in this way they get him the feeling that he is rising on the ladder of degrees. That's it.

S. What does it mean that the qualities become diminished?

R. These qualities, they don't diminish; on the contrary, they grow.

Reading #76 (47:38)

Reading Inner Light #76 (48:35)

Reading #77 (49:21)

Reading Inner Light #77 (50:37)

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

עולם רוחני - עולם גשמי

עולם רוחני - עולם גשמי

עולם רוחני - עולם גשמי

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

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

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