Morning Lesson December 21, 2020 Transcription is made from simultaneous translation which leaves possibility for errors

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter 9. Item 7 ("Beria is called Guf because she receives...")

Reader Item 7 Title “Now you can understand the words of our sages: “His wife. ....” (00:01 - 01:38)

Reader Item 8 ARI “Another way: the Orot in AK, meaning the Neshamot...” (01:40 - 02:37)

Reader Item 9 Title “It is similar in Gufim and Levushim in Echalot in AK and ABYA...” (02:38 - 03:35)

Reader Item 10 Title “SNGLH are YHNRN meaning Orot of KHBTM...” (03:35 - 04:48)

51. S. (05:01) Where he says the light of Hochma of Atzilut is called Neshama de Neshama. What is Neshama?

R. Neshama is the upper light that usually is clothed in the vessel of Bina.

S. Divided it says for light is called Neshama, or Guf, called Neshama, what is with the separations of the Neshamot, are they different kinds?

R. It depends on what vessels of Bina is the light revealed in. That the vessel of Bina reveals a light called Neshama but it may be that Bina can be in many places, many shapes and the light of Bina it reveals accordingly a different light.

S. So why does he say the light of Tifferet of Atzilut is called clothing, the light of Atzilut is called Nefesh, what is this division here?

R. Because this is clear that NRNHY are revealed according to the vessels KHBZAM there is nothing new here.

S. Is this called...how can this be explained?

R. You'll get the explanation but not now.

52. S. (06:41) He describes here the same structure for all of the worlds he just calls it differently.

R. This is something that the Kabbalists do many times, they return these rules time and again because they want to emphasize. These are the rules that exist every where and they don't care that they talked about it a few times already. You will see this with Baal HaSulam, you can see dozens of times that he repeats them but there is an inverse value of vessels and lights and he starts explaining it again and again.

S. We learn the same part so he is repeating it so he can be included?

R. You should understand how important and inclusive it is.

Reader Item 11 Title “Each Sefira of KHBTM in AK and ABYA...” (07:46 - 08:28)

53. R. This is how he divides KHBZAM and YHNRN.

Reader Item 12 Title “AK and ABYA are five phases...” (08:44 - 10:17)

Reader Item 13 Title “Each of the above 25 Behinot....” (10:20 - 10:40)

54. R. Everything divides into 5 and any and each one of these five is divided into five more and this is how creation is until it reaches a sphere where we are all incorporated in everyone else.

Reader Item 13 ARI “Afterwards, in this above manner, there is...” (10:55 - 12:15)

55. R. Friends you have to picture the system to yourselves, it has to be clear to you, all in all there is nothing here, we have learned things much more complicated, you have the entire creation as five parts just as we have in the five parts of Malchut of Ein Sof KHBZAM or root 1 2 3 and 4 and we learn that later each of them divides into five more and five more and five more until Ein Sof. The names that are given, they are also the same names in each place, a person has legs and hands and the animals also have their legs and their hands and bugs have theirs, and so on. Because humanity is divided into five parts we give the same names and there's nothing to be confused about it is a pretty simple structure. Our problems start when we are about to attain these connections then we have to integrate with the upper forces, the force of the Creator so that He can add these parts to these parts, these desires to those desires, to make tens out of them and in these tens to discover the Creator and then we can start to understand where we are. Between us there is at least one small structure of ten Sefirot or ten desires and when these desires should be connected in a style where the Creator can be revealed in them at least in the light of Nefesh, meaning the smallest. That there is a system already and in this system the Creator exists even in the smallest shape, but out of that we can start learning it, researching it and relating to it. That is what we need.

56. S. (14:43) Everything is clear but in the beginning he says five phases which divide into five more, that is clear. Then the division to 10 begins, where is that same point where it goes from 5 to 10?

R. It doesn't matter if it's 5 or 10, it depends how you count, usually we say 5 and we say 10 because we want to also emphasize having ZA there, but inside there aren't all of the Behinot but only VAK meaning KHBM, these four Behinot, except for ZA, KHBM, each of them has 10 Sefirot so in ZA there are only six VAK, 6. That is why we emphasize it HGTNHY, that it has these things, not having GAR KHB, it does not have, that is why we say it this way.

S. That is clear but when we are talking about 5 Behinot, five phases, sometimes we say four phases of direct light depending which aspect we emphasize. When we talk about 10 Sefirot we never take into account Keter.

R. Yes, that is right and it doesn't matter but the structure doesn't change, it's just a matter of what you want to emphasize, what is more comfortable for you to say, you will see there is no confusion here. This is how Kabbalists are used to talking their language is short. In spirituality there are no words at all, no names, this is how Kabbalists invent out of the root and branch, usually they take names from our world and put them into spiritual phenomena.

S. There's some kind of meaning that we can't grasp, 5 and 10, wouldn’t be more simple if it was just divided into 10?

R. That is true but if you're talking in an abbreviated way it is better, easier to talk about 5, then every time to talk about 10, it is too much. Kabbalists like to make their language short, that is how it is.

57. S. (17:37) We learn there is development from above down and in the ending paragraph it is like he mixes up the order, is that correct or is it my confusion?

R. Sometimes they do that, according to the direct light, according to the reflected light.

Reader Chapter 10 “Explains that Levush and Heichal... (18:03 - 18:28)

58. R. What is he trying to tell us, KHBZAM, so he's saying that we have within it Shoresh Neshama Guf, they exist together, they co-exist, and Levush and Heichal are separate. There is a partition between the first three, Shoresh Neshama Guf and between Levush and Heichal. Just like I am here this is my body, my flesh. So this is Shoresh Neshama and Guf, besides that there is Levush, clothing and there is Heichal, the building, the walls, where does that stem from, this principle? There are animals that have no clothing, they have no house, some have it on themselves, so we want to scrutinize, where does it come from and why is it so. It is very important for our soul to scrutinize the soul. So Shoresh Neshama and Guf are attached to each other at Levush and Heichal are separated from them.

Reader Item 1 “Know that Shoresh, Neshama and Gufot are adhesive...” (19:46 - 21:03) reads twice

59. R. Is this clear there is a person where there is Shoresh Neshama and Guf, there is clothing and there is a house, so Shoresh Neshama and Guf between his body and his clothing there are Klipot, this is what he says. Why, where, we will learn all of that. Between the Gufim and Levushim there is Mador haKlipot where they actually cling to them, the posterior of the Guf.

Reader Item 1 “There is a profound and notable matter in these words…” (21:53 - 26:27)

60. S. (26:31) The first surrounding light, where did it come from?

R. The first surrounding light emerged in Tzimtzum Aleph. Why?

S. ....where it came from.

R. We are learning that there are inner lights and there are surrounding lights. Basically everything has to be internal, inner light if we had the screen but because we don't have the screens to receive all of the light in order to bestow, the surplus of the light is outside. That is why in the first restriction there was already a division between inner light and surrounding light.

S. And the surrounding light is…?

R. There is a lot about it in the 4th Part of TES we will learn about it, there are 20 kinds of surrounding lights and even more than 20 but he is giving examples of more than 10, I don't remember exactly how many. There are many lights and surrounding lights. Spirituality is very, very complex and what we receive from the Kabbalists is what we learn. Do you think they are writing everything to you? They can't even write 1% of what exists in the spiritual world because you can't express it in our language, our language is so limited. You can also see how many generations have passed from Adam HaRishon from the ARI until Baal HaSulam and Rabash when they were capable, to somehow express spiritual phenomena in corporeal words. So that we can read about them and by them, speak a little bit about it.

S. How?

R. It is very difficult, you are translating from one language to another one. You have the language of emotion the language of the soul to a language of egoistic corporeal actions.

S. The surrounding light that came in Tzimtzum Aleph, is this the light that influences us?

R. The surrounding lights are working and influencing us but is it the same light that he is speaking about here, of course not. We are getting some influence from a higher degree through these surrounding lights, we don't attain it yet, so it affects externally through the surrounding light.

61. S. (29:48) If we take this connection in the ten which is a Kli, then can this Kli also be divided into five parts?

R. No, no. How can that be. Shoresh Neshama Guf are vessels that are in contact, between themselves and the light that is why Shoresh Neshama Guf are the parts of the vessel that are ready to receive, inside within them a fulfillment in order to bestow. That is why the light that spreads there is the light of Nefesh Ruach Neshama and the vessels that are Gimel and Dalet of Aviut, coarseness are disconnected from the inner vessels Shoresh Neshama Guf because they can't work in order to bestow in the Partzuf, that is why they remain as surrounding vessels, more external ones. Against them works the light that cannot enter which is called the surrounding light. Meaning we have three inner vessels Keter Hochma Bina, these are the three inner vessels in which there are lights Nefesh Ruach Neshama. This is why the innermost vessel inside it we call it Neshama because this is the maximum light we can receive in us in order to bestow. The lights that belong to the vessel of Zeir Anpin and Malchut are outside because we can't work with the vessel of ZA and Malchut in order to bestow. This is why these lights are as surrounding lights until the final correction and in the final correction we will also receive, in the vessels of Zeir Anpin and Malchut and then we won't call our inner vessel, where we reveal the Creator by the name Neshama but we will call it in the name Yechida. For we will attain the light of Yechida.

S. What does it mean in our work we focus only on those same three lights?

R. We can work with them in our screens in order to bestow, and the vessels Zeir Anpin and Malchut, we can add only to a certain extent we can add them to us without their screens. That is why the light of Haya and Yechida do not exist in us. They only illuminate a little bit to give illumination.

62. S. (33:03) What is the importance of reading the Social Articles daily?

R. If it is not daily then how. For me, it is a law, everyday I go over two articles from Rabash, sometimes more. Because the articles of Rabash are usually only three pages, so you can go over it in about 15 minutes per article, just read it. So in half an hour you can read two articles and another half an hour you can read 2 more articles, this way you can read usually 4 articles, as you can, that’s all.

S. When we finish reading the Rabash article, do we start from the beginning?

R. When you finish. To finish all of them you need to dedicate maybe 2 years.

S. We are talking not just about the first 20 articles, you mean all of them?

R. Yes of course, from the beginning, read all of his articles.

S. Is it important to read it in the ten each one by himself or with a reader and we listen?

R. It is important that there is someone who reads it and a few people will connect and hear it.

S. So it doesn't need to be in the ten?

R. It is actually best if it is in the ten and by that we connect more, understand each other more... we are cooking and we are being cooked under Rabash and his approach.

S. Today we meet about three times a day for 10 minutes, this is how it is in my ten and every time we read an excerpt, as much as we can in 10 minutes, in rotation, and then we continue in the next meeting. Is that good, or should we read an article from the beginning to end?

R. An article will take you 15 minutes... some of the articles are 40 pages, some of the articles, he didn't stop himself, he just wrote.

S. Is it preferable to change the order of the times of the ten as to do it once a day?

R. I don't decide for you how to meet, you decide. I don't know when you meet. I am in a ten that meets twice a day for half an hour and within this half an hour we read two articles, so for us, usually we have four articles a day.

S. If a ten wants to scrutinize the articles?

R. It's best that you don't, you just hear it together and connect around an article to hear Rabash so that he will be heard in the connection between us

S. So there's no room for a workshop,

R. No usually it's clear when you start connecting you'll see that everything is clear what he just writes in the articles to do it doing it as a problem, besides that no.

S. What about the Morning Lesson, many tens want to hear something from, to talk about it or at least be included in the Morning Lesson?

R. There is a real need and even a necessity, to hear my words before the lesson, sometimes I talk half an hour maybe it's too much, I can try to talk less, but what I say but is usually what is important for us, for the whole world Kli usually it is about the manners of connection.

S. To start off listening to the introduction to the Morning Lesson?

R. That is the main thing and then the articles of Rabash.

S. How do I read the articles, is there one reader or every friend reads?

R. Whoever can read in the right pace in the accent should read so we won't have some obstacle there.

S. ....

R. So we will get a good impression.

S. You said ....

R. In the beginning of the lesson I give an opening to the Lesson so this is something you should hear, it has nothing to do with the article itself, it is not Rabash, it is what I said before the lesson that day.

S. Isn't it better that friends that don't read that well also read and be part of it?

R. You should look at the letters and they should learn how to read along with the one who reads.

S. When we meet among the tens we have one gathering on Wednesday where a few tens in the world get together for connection, during that time should we also read Rabash articles?

R. Whatever you want, you should see what is the most connecting thing between you.

S. Is the content of the evening lesson when we resume even lessons should content also talk about Rabash articles?

R. I don't know, let's hear INFO first.

https://kabbalahmedia.info/lessons/cu/J3sQUSNy?language=en&mediaType=video

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רשימת צפייה ""קליפ "בואו נחיה השנה בסרט טוב!"

קליפ "בואו נחיה השנה בסרט טוב!"

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רשימת צפייה ""
קליפ "בואו נחיה השנה בסרט טוב!"

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