Part 2: TES Lesson With RABASH

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. "Questions and Answers on the Meaning of the Topics". #95.

Reader: We are going to learn from a TES lesson with Rabash, we're going to read from the study of the Ten Sefirot, Part 4, the answers. Answer 95.

Student: It doesn't illuminate at all. It doesn't even try when the records increase.

RABASH: (00:34) No, no.

Student: Why can SAG fill the vessels of Galgalta?

Rabash: It has to be a vessel adjacent to him, the vessel in the middle.

Student: So how can Partzuf SAG fill the empty vessels of Galgalta?

Rabash: Question, that's a question. He asks, as we can see, that 2 fills 4, meaning SAG, which is the 3rd Partzuf, fills the vessels of phase 4, which is the Partzuf Galgalta, why? I'm not saying that the coupling that was performed in phase 2 to also be for a Kli Keter of phase 4. What's the difference?

Question 95:

Why is there no one to strike the Keter? He says:

All the couplings that emerged, the upper phase beats the other, and therefore they all have vessels. The vessels did not leave behind, the Keter did not leave a vessel. This means – but Keter does not make a vessel, and so there's no one to strike it, the smaller degree. And what would the result be from, so that we be able to distinguish the vessel in relation to the light?

95, the answer:

Because after it is refined from the phase of Keter, there is no coupling by striking in the screen. There is no sufficient coarseness for an actual coupling by striking, even in phase 1, but only for the descent of sparks, all the more so above the Keter.

What's written here? After it is refined from the phase of Keter, there is no coupling by striking in the screen. Okay, this we can understand, what does he then say?

There is no sufficient coarseness for an actual coupling by striking, even in phase 1, but only for the descent of sparks.

What does that mean? All the more so above the Keter. What is added? What he adds is not understood.

We learned that phase 1 is called a refined observation. So he says there's no sufficient coarseness for an actual coupling by striking, even in phase 1, but only for the descent of sparks, all the more so above the Keter.

Phase 1 is called a thin refinement. Therefore there's no connection with what he's saying.

Look: After it is refined from the phase of Keter, there's no coupling by striking in the screen. Meaning after there's no coarseness of root, it ascends to the Emanator. If so, what is he adding? Even in phase 1 where he comments on this, that even in the coarseness of phase 1 – meaning in the vessel of Hochma that was Keter, it does illuminate. But was not yet distinguished as Keter to perform an actual coupling, to illuminate into the vessel of Hochma. Rather it was sufficient to the descent of sparks only. If so, also Keter that was refined, certainly there is after it no phase, no discernment of that, the explanation, even the explanation we need to learn. Here we speak, look again, that

After it is refined from the phase of Keter, there is no coupling by striking in the stream.

So, we understand very simply. It's already refined from all coarseness, so it cannot perform any screen, put together a screen, and there can be a coupling of striking that's smaller, that's already, here he says, he gives evidence:

Even in phase 1, meaning in the vessel of Hochma,

As we learned,

That the sparks have fallen,

From whom? From the Keter, in the vessel of Hochma,

Therefore Hochma has a Kli,

From where? From the sparks of what will Keter illuminate, so he says, that:

Even in phase 1 there is no sufficient coarseness for an actual coupling by striking, but only for the descent of sparks,

From whom? From Keter to Malchut, it sounds differently. He needs to say, here from Keter to Hochma, so even Hochma herself doesn't have a real Kli, and here it means, from the coarseness of phase 1 to phase 2, this is not clear. According to what we need to learn, if we're Hochma, does Hochma have a vessel or not? It does, in the Guf; so we need to say, after, I have to say, that in Keter, there's no one to strike it, and when it was refined, there was no light. Meaning even in the coarseness of phase 1, meaning in the vessel of Hochma, when I say that there's a vessel, how can I have a Kli of Keter, if it struck in her? So the light of Keter that struck her, it was not called, a true coupling, only sparks fell in relation to this striking. A real striking is no Keter, even when it illuminates, now Keter does not illuminate, and certainly there's no one to strike. I said this again, and this is done, again, 95:

95

Why is there no one to strike the Keter?

The ARI says, all the Sefirot made vessels through striking in Hochma to Malchut. Who didn't do it? Keter. He comes and asks why Keter, in Keter no vessels were made? The answer is, all the vessels are done by someone who received, so the vessel was diminished, as far as it, you can see that here it can't illuminate. So he says,

After it is refined from the phase of Keter, there's no coupling by striking in the screen. After Keter also got refined, also, there's no one to shine, to illuminate.

Therefore it turns out for us, that only from Hochma down, there is someone to diminish it, Hochma has a vessel, the Keter diminished. But Keter is also refined, and there's no smaller degree. Now he adds a thing:

Even in phase 1, when there was the coupling of phase 1,

we learned that it's called, a refined observation, and there is no expansion downwards, there's no sufficient coarseness for an actual coupling by striking. In phase 1, even though Hochma illuminates, it also did not have a real coupling.

But what?

But only for the descent of sparks to whom? To Bina.

Now, all the more so, above the Keter, which is called observation, or that is more, of course, this is more fine, it's more pure. Certainly, when Keter illuminated, the sparks have fallen to where? To Hochma. But Keter, when it departed, certainly there is no coupling to be striking her.

Therefore, it turns out that in Hochma, there is a vessel.

And what do the sparks fall? From Keter. And though there is no true coupling, but when the Keter was refined, there is no striking of coupling, a phase in which the sparks can also fall from her. That's what he says,

96.

What do the Sefirot receive when they come to the Emanator?

We learn that the screen is made of all the records, and they move to the Emanator. He says, answer of 96.

All the Sefirot are contained in the screen that rose to the Emanator.

How?

Because their records incorporated with it in the screen, as it passes in them, on its way up, only phase 4 is not in him.

Why?

As she did not leave a record for herself. Hence, it received from the Emanator only coarseness of phase 3.

What did the Emanator receive from the Emanator? Only the coarseness of phase 3,

Only the coarseness of phase 3 that he could use in his ability to use it with the intention that phase 3's screen gave it, reaching only the level of Hochma. Thus, in relation to the vessels, it lacks the phase of Malchut. And in relation to the lights, it lacks the light of Keter.

What is the question, what is the answer? So he asks:

What do the Sefirot receive when they come to the Emanator?

They say it this way: Since the screen which ascends is included of all the records, and we always say that the last phase is lost. So the record from the last phase, there is none, it's lost from it, it does not have the force to ask more above for a screen. Therefore, what does the upper one give it? Coarseness? No. Here, the coarseness is given to be able to serve with to use the coarseness, meaning it gives it the force of the screen. And since there's no departure of the screen in the Rosh, it rises above in the Rosh, and what is wanted of the Rosh? To receive a screen again, this gives it a screen upon what it now, as the lower one wants. They say that

The last phase is lost,

therefore he says that

Above he raises and receives more coarseness.

If it's four, it receives three; if it's three, we receive two, if it's two, we receive one. And if it's one, we receive root coarseness. We learned AB emerges upon phase 3,why? Since the last phase is lost, SAG upon phase 2, and the world of Nikudim upon phase 1, and the world of Atzilut on the coarseness of root. And we see in the world of Nikudim, there was a coupling on the Guf upon the coarseness of phase 1. Here it was an expansion, only that it was a diminished illumination.

In such a way, we need to learn that also in the world of Atzilut, there was also the expansion of coarseness of root. There is also a diminished illumination mostly the Mochin that emerged, both in the world of Nikudim and Atzilut, it comes from coarseness phase 4 or phase 3, which were incorporated. But now the illumination is, whereas the striking of coupling is called upon the actual Mochin, meaning there is none. Therefore, we can there say that if the sparks have fallen, they're not quite – so the upper one is called striking of coupling in a true manner. The coarseness of the striking, the true striking, begins specifically from t2, phase 3, phase 4, and it's called, Hevel.

Only in the AHP, and if you remember, it's called a thin observation and more so in the Keter, no more. Question 97, you'll keep it:

97

What are the difference among the five kinds of striking found in Akudim? The first is the first looking, on which only roots to the lights and the vessels come.

What is he saying? We will see next:

The second is the second looking, from which come the completion of the vessels. The third is the striking of inner light with surrounding light, from which the ascent of the lights to the Emanator comes.

The fourth is the striking of the record with the descending reflected light, and from it, the vessels for the second expansion. The fifth is the striking of the light of Malchut with the record. Because Malchut has no record, the striking is done with her light, which is coarse light, refined light from the record.

So what's written here? The first is the first looking, from which only roots to the lights and the vessels come, there's no clarification. Meaning, on one hand, we learned that the roots of the vessels are actually called, Rosh, and here we're learning that the roots give the vessel, meaning they can talk on behalf of the Guf. But for it to be in the Guf that the light was illuminating in the vessels, there's no distinguishment between light and vessel. Why? For there to be a relation of equivalence between the light and the vessel. Only when did it begin to distinguish a vessel? After the departure of the light. Meaning that the departure of the light from the vessel phase 4, so the vessel phase 4 has no light. Why does it not have light? As she is in the state of receiving and the light is in the manner of bestowal, so there's the distinguishment of a vessel in the manner of reception already. And then when the second looking took place, meaning the coupling upon Nekudot, the first looking I want to call the Partzuf of Ta'amim, and the second looking is the Partzuf of Nekudot. These couplings that emerge one after the other happen each time on a vessel empty from light, and upon this each time there was the revelation of the vessel.

Meaning he's saying while the vessel departed from phase 4 from the level of Keter, then it's an empty vessel. And then there was an illumination of light in the vessel of Zeir Anpin. In the vessel of Zeir Anpin there was phase 3. When was there a light in phase 3? When there was a striking of coupling upon Nekudot, and when this departed the vessel of phase 3 became also empty of light. And then there was another coupling upon Nekudot. Until all the Ten Sefirot departed, and a vessel became from below upwards, first Malchut became empty, and then Zeir Anpin.

Until Keter departed, there is no light. It turns out that when do the roots of the vessels become for all the worlds?

Only after the departure of the world of the Partzuf Galgalta. And this is specifically by the two looks.

If you would only look at one look, there would be one vessel of Malchut. And I want to say, I want now to prepare all five vessels for him from below for all the worlds. We're talking about using the vessels if they belong to Partzuf Galgalta. There, there was the beginning of the revelation, but when was there a revelation? Not when it was illuminating the Partzuf of Ta'amim. Rather, the departure of Ta'amim, how did it depart? By Bina, the inner light and surrounding light. And then come the additions, what additions? The striking as ready vessels to prepare for the second Partzuf. Meaning by the striking Malchut was diminished in Keter – I mean Malchut that was in the vessel of the level of Keter, the sparks have fallen to the level of Hochma. There is a fine conclusion of Hochma in the vessel of Keter, etc. Therefore, we'll go over it again. One,

97

The first is the first looking from which only roots to the lights and the vessels come.

While it illuminated in the Partzuf of Ta'amim.

The second is the second looking from which come the completion of vessels. From there all the vessels emerge without light.

Why? It illuminated and the vessel departed.

The third is the striking of inner light with surrounding light.

What does this cause? This coupling of striking.

And not that it causes the emergence of light, it causes the screen to depart. Then what is the question? The question is, what are the differences among the five kinds of striking? It turns out that the coupling of striking in the Rosh is another thing. Coupling of striking in the second look is something else. The coupling by striking between the inner light and surrounding light is another matter. Meaning, it's another matter that it causes the departure of the lights to the Emanator. How? It loses the screen.

Reader: Let's go to the next part of the lesson.

קבלה מדיה

קבלה מדיה

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

אמונה למעלה מהדעת, כוח הבינה

אמונה למעלה מהדעת, כוח הבינה

אמונה למעלה מהדעת, כוח הבינה

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