Morning Lesson January 20, 2021 Transcription is made from simultaneous translation which leaves possibility for error

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Histaklut Pnimit. Chapter 13. #3 (In this manner, the Peh of Tabur de Galgalta)

48. R. I understand that there are people for whom this is not interesting, what we have in the study of TES. I understand there are many people who cannot digest what is written here as their minds are still, their nature is not accustomed to such terms and concepts so, maybe they have some rejection, lack of comprehension that they can't link these things to spiritual advancements. How is it put in terms of physics, connections, the kind of engineering so, how is it connected to spiritual states, yes? I understand all of that, but I don't understand this one thing, why can't we just read, listen, to connect to it in a way in which it is a Segula, remedy, a special power, I don't understand what we read now but by being together and participating with everyone, by that I receive an upper illumination which influences me and in that way I advance, that is clear yes? So let us try all of us together to seek, to expect the study to illuminate upon us and help us advance. There is great power in it and it is actually when I don't understand and don't feel it so much, but I'm in it and I want it to influence me, then there is a pure approach there, where I don't demand anything for myself, no understanding, no intellect, just for it to affect me, a Segula.

Item 3 “Five Partzufim must emerge one below the other” (02:31 - 03:25)

Item 4 “Each Partzuf emerges from Malchut de Malchut de Elyon” (03:26 - 04:52)

Item 5 “The order of the Clothing of the Five Partzufim ....” (04:53 - 06:10)

49. R. Certainly there are many questions here because this is not exactly how we see in the depictions.

50. S. (06:21) What does it mean that one emerges below the other or the other way around that there is a certain opposite order or they are equal?

R. You have a purification of the Masach, screen and therefore each state, each consequence Partzuf is more than the first, they all come from the Malchut of Ein Sof which is the strongest and they all decline.

S. The internality of the Partzuf is a different order sometimes they have equal level?

R. Sometimes yes, we will read it, we will study but each subsequent Partzuf is lesser than the previous, you see that the Partzuf of AB comes according to the Partzuf of Galgata in each one clothes in the previous one on the lower degree of the previous Partzuf.

51. S. (07:27) Please explain it should be on the Chazeh why does the lower Partzuf stand in the Tabur?

R. There is a difference between where it comes from and where it expresses itself, manifests.

S. What is the Peh of the Tabur?

R. The Peh of the Tabur is the Peh of the Tabur where the Partzuf receives a connection to a higher Partzuf.

52. S. (08:16) What is the reason the head of Galgata remains without clothing?

R. There is nothing to clothe on it, we cannot attain the Rosh of Gagalta so, we are incapable of attaining but what spreads, extends from the Rosh of Galgata towards us, meaning what extends from the Guf of Galgata, not exactly the body the subsequent Partzufim on the Guf of Galgata this we can attain. Attainment, it is called clothing.

S. That it is capable of remaining without clothing?

R. The next Partzuf cannot be the highest Partzuf, it cannot clothe upon the Rosh of Galgata meaning in the next Partzufim is always on a lesser degree.

53. S. (09:30) In corporeality when I clothe something on my body I receive something like warmth, what does the meaning of the lower Partzuf is clothing the upper Partzuf does it benefit something from it?

R. The clothing of Partzufim one upon the other, the lower Partzuf that clothed up on the upper one according to the extent of its clothing it attains the upper one otherwise it is not connected to the Creator. Its entire attainment of the Creator that it attains the upper Partzuf, clothes upon it and receives lights from it that is called the attainment of the Creator because the upper Partzuf towards it is the Creator.

S. What does the upper one attain? I clothe the lower one, I get warmth?

R. The upper one attains according to what it is clothed upon, if I want to attain from the upper one something, I raise my deficiency towards it and it raises your deficiency to higher Partzufim and then it is rewarded from this that you clothed upon it.

54. S. (10:56) It is said about the Partzufim that they emerge one below the other and the Sefirot come opposite one above the other, what is the difference?

R. The Partzuf are refining and there is a direction to become smaller and the Sefirot in the refinement become more exalted, it is simply talking about two different directions of developments. Also in descent from above below there are Partzufim that go down, that return in the refinement of the Partzuf and so they rise from the Tabur to the Peh.

55. S. (11:54) When Malchut in the refinement of the Masach, screen, the Malchut of the Tabur rises to the Rosh to its Creator does it become the Creator?

R. Yes, the next Partzuf what it does is all in order to give birth to the next Partzuf, the upper degree always towards the lower one is called the Creator.

S. If you could detail explain, why the Peh of the Rosh of the lower one is in the Tabur and not in the Chazeh and how does it turn out that all the rest of the Partzuifm after Galgata emerges below its Tabur, we know below Tabur only SAG goes down, why is it not in the Chazeh?

R. We learned the topic that there are many questions here that demands scrutiny, according to what we learned in a simple way then surely the Partzuf when it refines, it's screen begins to descend from the Peh to the Chazeh and to the next Partzuf where the lower one is found with respect to the upper Chazeh it is not simple, not precisely so, we will learn more. There are more great differences before us that we will yet learn

56. S. (13:59) We know the upper births the lower but why from its point of Tabur where it remains without its force of bestowal?

R. Friends you're all asking the same thing as if you don't hear what you're each asking from one another, I'm truly hearing the same question four or five times. We are still not learning this that has to do with the restriction, the second restriction and many things, Ibur, Yenika, Mochin, and so you have the confusion how can it be the Partzuf was born what is it clothed upon the Tabur or the Chazeh of the upper one. Look what he is writing here and these things write them on the side, it is good to always have questions as you should always write them, that we will later scrutinize them.

57. S. (15:05) Malchut of Malchut of the upper one is that Atik towards the next Partzuf or AA?

R. That also does not have to do with what we're learning here they have to do with the second restriction in the world of Atzilut we are not talking about this, we are learning about it in the world AK.

S. It is the root to the next Partzuf?

R. I told you, that is in the world of Atzilut we have not reached that yet.

58. S. (15:51) Can you explain the purification of the Partzuf?

R. The purification of the Partzuf is that the Partzuf when it expands in its place then the internal Orot and surrounding lights that there is a Bitush between them and the Partzuf feels this pressure and the host is asking why did you stop receiving more, I made everything for you and you want it right? I did it all according to your desire and you want to do it all according to the intent to bestow so you're only receiving 10% of what I prepared, how can we do more? Then it turns out that he feels the pressure from the host and he can't receive more because it will be with the intent to receive so he refines and when he refines from the Tabur to the Peh, all of these lights that he had come out, those that were internal, Pnimi, and then he is empty. These lights had to rise and then in the way according to this he is now making a Zivug dHakaa, coupling by striking and receiving for the next time from the host.

59. S. (17:34) Galgata AB SAG MA BON their Tabur is in the same place or not?

R. They have a general Tabur of Galgata and below that they cannot descend because if Ga;gata cannot receive with the intent to bestow from below its Tabur and its Sof, then surely all of the Partzufim after Galgata they have no force to receive with the intent to bestow more than what was in Galgata and thus they are all ending on the Tabur de Galgata.

S. It turns out AB also has an Sof between its Tabur and the Tabur of Galgata?

R. So he doesn't receive their that is called the end of AB but it doesn't go below the Tabur of Galgata.

S. Not talking about it going below, we usually draw ...

R. I told you already, it is Tabur of Galgata which is common to all and nobody can descend below it, but above it they can be. So Tabur deAB is higher than the Tabur deGalgata, why does one bother the other?

S. On the diagram it doesn't look like that?

R. There wasn't anything else on the drawing.

60. S. (19:45) Even in the first part that we read there are places where Baal HaSulam writes seemingly also about Atzilut in the next stages, are the next stages potentially there also in the higher states that have yet reached the 2nd restriction as an influence on the states that we are speaking about now?

R. No, they can only be an addition, everything that comes afterwards is an addition to the previous things and they cannot change them, they only clothe upon them. If I understood your question correctly.

S. I'm simply not asking about the change but in some way that they are already in the more superior states in potential?

R. Yes, that is correct, even in Malchut of Ein Sof everything is already there and then it only comes out in action.

61. S. (21:08) Something is unclear and the definition of the clothing of the Partzufim, they say that the Partzuf from below comes and the Partzuf from above, the Partzuf from below clothes Partzuf from above clothes in the one from below the Partzuf comes and the Creator clothes ....

R. I don't know I don't understand what your form is, where is it written, what you are asking.

S. It is written that you read just now.

R. Do you have a book before you?

S. He's asking what is the upper and the lower one here.

S. How can a lower Partzuf clothes on the upper Partzuf?

R. Of course the lower clothes upon the upper Partzuf because the lower one attains a part of the upper one and that is called that he clothes upon him. I don't understand your question, are you're working with the computer?

S. Yes.

R. Do you have the book there?

S. No, I am not so good with the computer.

R. Make an effort to have the text before you so that you do not get confused. There are laws here and if it doesn't work out for you with what you understand in the meantime make an effort and write them on the side and in the meantime try to understand. There are no confusions in the book.

S. There are no confusions, the confusion is in me.

62. S. (23:35) About the Peh of the Tabur, we always learned that there is the clash of the surrounding and internal lights, what is this concept of the Peh of the Tabur is this the point where the Bitush occurs?

R. With respect to the lower one, Tabur of the upper One turns to be the place of the source of the upper one, how does the baby receive nourishment, through the umbilical cord that is from the mother, it receives from its mother through the tube to its umbilical cord and that is how he feels himself. So there is a matter of the Tabur being a special source for the connection between the Partzufim, we will learn about it in the Tzimtzum Bet in the world of Atzilut why it is happening.

63. S. (25:11) The Partzufim are different only in relation to the force of their screen?

R. Each and every Partzuf is different in many discernments, I don't know with respect to the force of the screen you're right that maybe you wanted to say all the great discernments between the Partzufim are in the force of the Masach. From this results all the rest of its structure, the light that feels it, it's state in all of the order of the Partzufim. It is all from within the Masach, the screen determines after the Tzimtzum Aleph, the screen determines where the Partzuf it is and what it is.

64. S. (26:18) Does this mean clothing is an extension of the Partzuf?

R. Yes.

Item 6 “The reason there is no Hitlabshut in the Rosh” .... (26:35 - 27:54)

65. R. They are the lower one does not attain anything.

Item 1 Chapter 14 “The Sium was made in the place of Bina ....” (27:59 - 28:31)

66. R. Don't get confused if he's talking about 10 Sefirot and the five Olamot because these are just different names the difference between the Partzufim, Sefirot and the world,s it is all the same relations, all of the difference between the measure of Aviut, coarseness this will define the quality of the action of the creature on this topic.

Continues “here we need to know the two restrictions .... (29:06 - 31:28)

67. S. We say that the connections are like the first nine do we also connect with the first nine of each of the levels?

R. What kind of wise things are you're talking about here, soon you're going to connect a foot from one and a hand from another in the head from someone else is that how you will do it?, how are you doing that, repeat the question?

S. He writes here that there is a first restriction, a second restriction and Malchut is restricted in any case, when we connect with which qualities of the friends do we connect and then the Malchuyot are supposed to be restricted?

R. Prior to the Malchut we have an egoistic connection and after the Malchut we do not use the in order to receive, the desire remains but we don't use it in order to receive. If we have the force to use our desire in order to bestow to others, then in such a way we can use it. We use the will to receive in order to bestow, there are two possibilities if we have sufficient forces then we receive in order to bestow, it could be from zero to all of the possible desire inside of us. It could be that there is a possibility to receive only in order to bestow the light of Hassadim, this is not considered that we are receiving, this is considered that we are in bestowal, that is it, meaning that the light of Hassadim can expand in us and we can agree with the host in bestowal but not by using our vessels, not filling our desires with delights in order to bestow to him. We just need to join him in his actions, that is called to be in Hassadim. That is the state of Katnut, smallness like a small one who is joining the bigger one and living at its expense, then when it becomes big like that he can receive a screen upon his desire to receive as well, so we have the first restriction where we do not want to receive anything. Except for in order to bestow, we can work in such a way and if we don't have the force to receive in order to bestow but only to bestow in order to bestow this is considered that we are in the second restriction.

S. Our attempt to bestow to the friend, meaning to be in that quality of bestowal.

R. You don't belong to that at all you don't have a restriction, you are not in a state of yours that is corrected that is capable of doing acts of bestow. Where have you seen such a thing between us? No one can keep the law of restriction, meaning he is not yet capable of doing actions that are not for his own benefit.

S. ....

R. Until we receive the upper force and will be able to rise above our egos and not use it, that is considered that we are restricting ourselves. Meaning that I am thinking only about the friends and I am there only for their benefit and don't need to think of any other thought. I am not talking about necessities that I have to exist and give my flesh something to exist with, but all of my actions above necessity are all just for the sake of the general society. If I do that then I start receiving a spiritual vessel, of coarseness Aleph, Bet, Gimel, Dalet but just to do actions like that don't be confused.

S. Let us say that I don't want to think of myself. I want to think only of the friends so what does it mean that I think of the friend, which of his qualities am I thinking about?

R. You can only think of one thing for the friends which is how do I connect together with them so that by that together we will bring contentment to the Creator.

S. There's another matter here which is to bestow contentment to the Creator and the connection between us, where is it?

R. I don't know, search for it, what are you doing this for, in order to connect between you, then it is an egoistic connection, there is nothing that you can do about this that is the situation, slowly, slowly.

68. S. (37:50) What is the meaning, the expression in the place Bina or Tiferet?

R. They are the same qualities, other than Tiferet is the Bina of the Guf , it is the same, it is just in the Guf and not in the Rosh. The problem that is he is writing in the study TES not in the form of a study book from the light to the heavy, from easy to hard, even the fact that he wrote this is a huge thing, but Kabbalists usually writes, they can take from the end something and from the beginning something and they are not calculating yes or no, they are not counting on their book to teach you but to explain to you what already exists in spirituality. Altogether the Kabbalists write to people who are already in attainment. Baal HaSulam wrote in a nice didactic way but all of the rest of the Kabbalists are all together, have no consideration about the person who wants to study and understand at all.

69. S. (39:27) I heard you say second restriction, does the Nekudot of SAG descend below Tabur of AK and mix with NHY of Galgata, is this second restriction?

R. What you said doesn't yet have the second restriction it is just the descent of the Nekudot of SAG which is Bina and the intermingling with Malchut and from that and intermingling that mixture the connection between Bina and Malchut and afterwards, the second restriction gets established, meaning this can establish the connection between the Sefirot to the extent in which Bina can control and from here on Malchut controls.

S. Thank you

70. S. (40:36) The second restriction is a restriction of bestowal?

R. The second restriction is a restriction on receiving in order to bestow, that you are not capable of receiving any more in order to bestow and therefore there is a restriction.

S. When there is a defense below the Tabur of SAG this is not in order to receive in order to bestow it is pure but betowall without reception?

R. Listen we are just talking about bestowal in spirituality but in spirituality there are five degrees of the will to receive which are revealed relative to the upper light, Root Aleph, Bet, Gimel, Dalet the will to receive that can be worked with in order to bestow on the level of Root Aleph and Bet is a desire to receive that is not so great, therefore the work and it is called Katnut, smallness and you can work with it and you can reach that if you do a restriction, you are even born, then you come to a state which is called Katnut where you receive the coarseness of Root Aleph and Bet and in those you and engage in bestowal this is called to bestow in order to bestow, however the coarseness on the levels of Gimel and Dalet, three and four phases are completely different vessels, they are very heavy on our desire and you cannot work with them in order to bestow that is called to receive in order to bestow, they are thick, heavy desires that want to receive and you can't do that so these vessels we begin to work in after many spiritual actions in smallness when we are done with the smallness, we slowly come to Gadlut, adulthood, maturity and it is not true Gadlut but it is Gadlut of ascent which is considered AHP of ascent where we joined to the vessels of Shoresh Aleph and Bet a little of the vessel of Gimel and a little of the vessel Dalet, this is called Gadlut. This is how it goes all the way to the end of correction, until the end of correction we cannot work with the true vessels of reception. Rather only with vessels of bestowal, vessels of reception we just join a little, we mix them with the vessel's, the desires of bestowing and reception. Then in the end of correction it is considered that a big light comes a special light from above which is called Rav Paelim mKabtziel, which connects the vessels of bestowal Shoresh Aleph and Bet with the vessels of reception Gimel and Dalet together because the light does this with its own force and then it becomes a complete vessel and in it the revelation of the Creator to the creatures on a complete level. This is called the end of correction, Gmar Tikkun. until then it is impossible.

S. So it took place in the descent of Nekudot was never to receive in order to bestow because it is confusing, the vessels of Gimel and Dalet which are coarser vessels, confuses us with what was there before the descent below the Tabur.

R. In this whole process that we are learning the thing is that we need to understand that we are learning these processes in the form of the cascading of the vessels from Ein Sof to this world, we are not talking about human beings, we are not talking about anything, the technology is being explained to us without the involvement of human beings. The system and how it is established from Ein Sof to this world, when this system is established there is something else born from it Adam HaRishon which connects the vessels of reception and bestowal, goes through a transition of shattering of vessels and from those vessels we rise and begin to exist. Not so simple, not a general direct way here.

71. S. (46:18) Relative to the 10 what does it mean without a screen does this mean disconnected or opposite of connection?

R. Understand that you immediately want to connect yourself to the vessels that we are talking about and that will confuse you, learn this part and yourself apart you cannot carry out actions that we are talking about here with all of these vessels of Galgata AB SAG and the world of Atzilut that is very distant from us, therefore it is not good to talk in such a way. As if we are doing this. I see this is the general illusion.

S. It is easier to grasp it in the context of the work in the 10.

R. We are talking about the work in the 10 and our spiritual work in general from below upwards, here in the study TES, what all the Kabbalists talk about from above down, from Ein Sof to us and we are talking from the lower one, from our world to above, that is the problem and you are taking examples from Galgata and are beginning to implement this in the 10. We can implement only what Rabash writes for us in his articles and he writes for us from below upwards what we do through the connection between us. He has not mentioned Galgata or AB SAG, first or second restriction at all.

72. S. (48:37) What is the desire without an intention?

R. The desire without intention is an egoistic desire.

S. Without an intention to receive or bestow, just a desire, is there such a thing?

R. No, it is an egoistic desire that is what the Creator created, he created the evil inclination he didn't create just a desire it is an evil inclination with a desire to receive. That desire has to have, what do you want, what do you want it for, what is going on with you, therefore the desire needs to be aimed towards something, it is a force, for what does he want it, he wants it for itself. That is why it is called evil because it is opposite to the Creator.

S. Before Malchut and before Malchut of Malchut in the Rosh there's no desire to receive?

R. There is the will to receive from the beginning of creation otherwise we wouldn't be able to talk about creation, the will to receive is revealed in the four phases of direct light from the Shoresh, the very first point from which we start to talk, that is where the upper light already begins to work with the desire to receive together. By that the desire develops and reaches the big general desire which is called Malchut of Ein Sof prior to the restriction. But it is a desire to receive it just wasn't forbidden yet, it was all the will to receive and then the light bestows upon the desire more and the desires starts to see that it is opposite to the light, from that it doesn't want to be opposite and then it does a restriction because the reception of the light that it did, made it opposite the light, opposite the Creator. then he stops receiving, that is called the first restriction and later it goes and receives nevertheless but already in order to bestow, that is considered that it is engaging in above the first restriction, sustaining this restriction not to receive for itself but how to delight the Emanator, how to delight the light, the light wants him to receive he will receive but only because the light wants, not because the desire wants. So upon its own desire he does a restriction and on the desire of the light he does a Zivug dHakaa, coupling of striking and by that he can reach a state of receiving in order to bestow.

73. S. (52:20) You said to the end of correction we don't work with the vessels of reception and later you said we are starting to mix them a little bit with vessels of bestowal.

R. That is AHP, until the end of correction I won't be able to use my vessels of reception in order to bestow as I have no force of a screen to do so. However I can use these vessels in order to receive mine in an inter mixture of the vessels of bestow and that is considered that I am working in the second restriction in the AHP of ascent in special conditions as if I am receiving but nevertheless it is a very limited reception. That is what we learn about, the whole world of Atzilut with all of the parts of the wisdom of Kabbalah talk about this.

S. How to analyze my current egoistic state?

R. In the attempt to mix it with the connection between us as much as possible, it's possible. It's not possible if you don't enter the study of TES with your egoistic hands, that is completely not belonging to you for the time being, don't think that you are in spirituality and that you are doing spiritual actions. You are in the time of preparation and please do what Rabash writes for you. It is all prior to use starting to engage with the lights and the vessels. Did you understand?

74. S. (54:30) In the four phases of direct light the fourth phase restricts itself out of shame when we learn about the second restriction the created being cannot bestow except in the vessels bestowal above the Bina.

R. Did we learn that yet?

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