PART 2

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Histaklut Pnimit. Chapter 9. #1 (We shall first explain Partzuf Galgalta de AK,)

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Item 1 “Eser Sefirot de Rosh of Galgata de AK ….” (00:01 - 01:45)

Item 2 “The reason for the Hitpashtut de Malchut of the Rosh ….” (01:55 - 03:44)

35. R. This means it is clear to us that one who attains something in spirituality first of all what does it mean he attains? Attains mean he makes the effort upon himself, developing a new order, in order to obtain something above himself, then he forcefully attains something above himself. Certainly, there are changes in him and what he sees is lighter from below upward and the reflected light changes his inner structure by the upper lights.

36. S. (04:25) What does it mean to seize the light compared to clothe the light?

R. To clothe means usually from below upward that is clothing on something external, seizing is when you seize within yourself, usually this is how they use these words.

37. S. (04:55) What in the Partzuf of the lower one builds belongs to the upper one?

R. He adds to the upper one by attaining Him and he takes His structure from Him and he seizes within himself, organizing himself to resemble the upper.

38. S. (05:27) Is the purpose of the reflected light to fill the entire Partzuf all the way?

R. The reflected light doesn't fill, it attains the upper to the extent that the lower one is capable of annulling himself to reach the upper one and that is only in potential connection, later when he takes the form of His upper, he takes it organizing himself in accordance to the structure of the upper one.

39. S. (06:23) What does the reflected light clothe in our work?

R. That is after the restriction, the screen, and the reflected light when he tries forcefully to resemble the upper one from below upwards, he later turns it in practice from below upward. What does that resemble it is like in our world that he learned something about others, later from that you organize your business for instance.

40. S. (07:06) He writes that the clothing of the reflected light from below upward is sufficient only to seize the light.

R. In this he learns from the upper one how the upper one is organized and accordingly he organizes himself, that is called potential clothing, not in practice it is like we learn something from someone if I come to you and I learned from you then accordingly I organize the same business for me.

S. When we try to do this in our mutual desire what does it mean we're learning from the Creator?

R. We wish to receive from the Creator the form of connection between us, the system of connection, a corrected ten, ten Sefirot according to the structure of the soul, according to the way we organize we also want to resemble Him in the force of bestowal. So, we fill these ten Sefirot with inner light then we work in practice against our ego. That's how we fill ourselves.

S. When we try to do this action the reflected light towards the Creator, at that moment what we get as a response or some understanding of His actions?

R. This depends on the extent we try, of course it doesn't come at once, many times we try and learn how to act between us, how to build one desire, one system and out of the system that is connected as one, how we turn to the Creator. If our ten works as one then we connect to Him and He begins to be within us.

S. What does it mean that when he writes at the end of the paragraph that the 10 Sefirot come out of one?

R. When they all connect, ten Sefirot connect as one.

41. S. (09:48) Can we say that after we make efforts to connect between us the reflected light is a measurement as much as the greatness of the Creator that we have in the ten? According to that, the inner light can expand in the Toch?

R. Correct.

Item 3 “The reflected light will once more shine in the vessel…”(10:14 - 11:14)

42. R. This is the exact example how through the connection with the upper one from below upward by the reflected light, restriction, rejection, reflected light, out of that as much as you attain the qualities in the rejection, in the reflected light, later you receive it inside from the Peh to the Tabur then these lights when they spread in the Guf they fulfill the desires in the Guf of Partzuf this is the way to establish the figure of the Creator in us.

Item 4 “Eser Sefirot de Sof de Galgalta de AK” (11:58 - 12:16)

43. R. There's no strength in order to receive to bestow, the desires that are not from the Peh to the Tabur in order to bestow, it is all below the Tabur.

Reader continues ”Thus it is only the illumination of Ohr Hozer ….” (12:34 - 12:57)

44. S. The light that expands from the Peh of the Rosh to give birth to the lower Sefirot is this inner light?

R. Yes.

45. S. (13:29) What should we do and what shouldn't we do when we study TES for it to be an aid and not an obstacle in the work?

R. What I recommend you should read what Rabash writes, truly, everyday you should try to read even two articles: one in the morning and one in the evening, simply to wash yourself with the articles by Rabash. This is what I recommend. If it is hard for you to do two articles because some articles are very long then one article, read it in parts even if you forget what you read a few hours ago, you can keep on going so you always have the possibility to keep on going until you finish this article. This is how you will see it affects you, of course this is besides our lessons and all of the other things that you should do in life but to take that as an essential thing without which you cannot exist. This should be like your food, like something you eat during the day, your spiritual food. Try it and you will see how you advance.

46. S. (15:46) It turns out that you can't really receive in order to bestow, does this have anything to do with our states in the ten?

R. No, we are still before that connection between us that's why we can't be in any spiritual action yet, there are no spiritual actions there, they are before us, we haven't yet reached a stage where we can keep them because there's no connection between us. If there is no ten there's nothing to talk about, six, seven or eight it doesn't matter how many, but at least to some degree that there is a connection between them. So we can't carry out things that are defined to be spiritual.

47. S. (16:53) What is the difference between the roots of the vessels and the vessels?

R. Roots of the vessels are not yet vessels, they are still intentions when I connect from below upwards to the Creator. Vessel is when I start working with my desires and preparation from below upwards.

48. S. (17:23) Is the Creator in any stage more advanced, does He become a teacher?

R. I don't know about these philosophies, don't ask these questions only according to what we have learned. I can't answer this.

S. I will ask something else, I ask because you describe the state with the restriction and the reflected light and the inner light that enters and formats the vessel and he learns the Creator by that, that is why I asked.

R. Yes, from the reflected light that we raise we learn the qualities of the Creator, His image that we can perceive and then we see it inside us, this way I am willing to speak.

49. S. (18:33) About the connection that we don't have in the ten yet and that's why we're not really performing spiritual actions just to understand there is a connection between us we are just not aware of it can we look at it in that way and if so, do the actions we do don't affect anything that we're aware of?

R. Well of course we are all in a corrected state, because there is no past or future about this, everyone is in the final correction already it is written that is clear but we for the time being we have to take whatever we reveal because this is what we are fighting for, how to bring ourselves to the good and right state. Two are equivalence of form with the Creator and the fact that in the eyes of the Creator that we are in the corrected state does not mean that we are already corrected.

50. S. (19:48) About the equivalence with the Creator, the guest and the host in the reflected light are they equal?

R. It is not that they are equal, to a certain extent the guest equalizes himself to the host to the extent that he is able to give back the good that he receives from him, the host gives the guest 100%, the upper light is unlimited above the Rosh of the Partzuf but the created being built his Rosh, his head, as much as he can to build the intentions in order to bestow this is what the Rosh of the Partzuf is built of.

S. So the reflected light from below upwards grows the created being?

R. I don't want to say that as well, try to talk in a way like the wisdom of Kabbalah speaks in TES and the preface, the reflected light rises from the Peh of the Rosh to seize the Sefirot, the attitude of the host which is before him.

51. S. (21:13) A moment ago you said there is a will to receive, rejection and reflected light and then the lights can expand so what is that new Guf built from?

R. First of all the reflected light it's made of the reflected light from the desire to resemble the Creator, this is what builds the Guf of the Partzuf.

52. S. (21:45) You said the reflected light tries to copy his relationship?

R. That I want to build of myself that same form of attitude, of relation from me to the Creator just like I feel the Creator relates to me to the extent that I am capable and to that extent I discover the connection between us and then an interaction between us begins.

S. By this action when I try to build it so the Rosh is built when I supposedly from the smallest reflected light I start doing this and then the Rosh is built or the entire Rosh?

R. Everything begins from the restriction, when I perform the restriction on my will to receive I start building my will to receive as much as I can towards bestowal even before I start receiving the light, the moment that I am capable to perform a restriction, screen, and reflected light upon my desires, only then I practically start connecting to the light that comes to me.

Item 1 “The Ohr Hozer refined Masach from the Behina ….” (23:14 - 24:30)

Item 2 “The elicitation of the Eser Sefirot de Rosh ….” (24:38 - 25:46)

53. S. Is it in the Partzuf or two Partzufim?

R. Everything is in the Partzuf. It is the process that the Partzuf is going through.

54. S. (26:01) Until now I couldn't understand what Galgalta is when you perform the restriction and the reflected light from here, what does it mean about our work, what is Bet of AK?

R. We're not talking about our work, we're talking about what's written.

S. So only from above down?

R. Yes, otherwise it'll be a confusion, students when they relate to it this way they really get confused.

55. S. (26:45) What does it mean that he says it instantly there is something that isn't instantly?

R. It is immediately there are no actions in between, no in between actions.

56. S. (27:02) He writes that this degree diminished and the lights won't rise to Keter anymore but only to Hochma so what is the upper limit and why is there a limitation?

R. There is no screen beyond the third phase because the screen of the fourth phase has purified.

57. S. (27:35) The coarseness of the third and fourth phase, what is it and what is the screen upon them?

R. Coarseness is the desire and the screen is the force to overcome the desire that doesn't want to receive for himself even though he really wants, he wants to do it as bestowal to the one who gives him, the host for instance. Then instead of the coarseness that he has with respect to the light, to the gift, to the food it doesn't matter what, he develops rejection, we call it a screen and then after this rejection because the host always puts pressure saying receive it, receive it, he's willing to receive it but for the host, not for himself this is called that he has reflected light and then to the extent that he receives according to the reflected light it's not considered reception it is considered bestowal.

S. How to feel that Gimel, Dalet?

R. It depends on which desires you have a screen, there are five desires root 1234 and over each we have a desire and a screen, let's say there's meat, fish, salad, and bread, and dessert, to the extent that you can overcome, meaning you can eat it for the host, this means that you enjoy but by that your whole intention is doing it for the host not for yourself these are very difficult things where it is impossible if you don't have the upper light, which allows you to do such actions and we can do these actions in order to bestow.

S. The fourth phase is the most coarse desire and could I say that in the ten if I sacrifice my desires let's say to sleep and to eat I give up on them for the ten and connect to them can I say that I am putting a screen on Dalet?

R. This depends on how much you sleep or eat. It doesn't depend on the food or the sleep itself, the most important desires are for me considered in the greatest coarseness.

58. S. (30:40) Why is Zivug always in the light of Ein Sof, how can such a lowly being do this?

R. Whatever is not limited in the vessel is called the light of Ein Sof it doesn't matter which one as there is no measure here and the light doesn't limit it, therefore if it is the smallest thing but outside the vessel we can't say if it's small or big, it is called the light of Ein Sof.

59. S. (31:23) What is the benefit of performing Zivug when the vessel performs Zivug in the third phase after it discovers that the fourth phase was refined by the surrounding light?

R. Now he has the ability to bestow more to the Creator and Gimel not in Dalet, it is in Gimel and whatever he can bestow is very important for him until the lowest degree of zero. Because by that he expresses his love.

60. S. (32:00) Why is the screen divided through coarseness and you can't work with all of it, one, two, three, four together but in stages?

R. This is simply when you work with a greatest desire, if you are about to bestow you have to take your biggest desire that is capable of bestowing and work with that, if you don't do that it's not called bestowal.

S. Why not together with three and four all together?

R. They don't appear yet, they are not revealed, you bestow with the biggest thing as much as you can and it will be this way to the maximum for me is called the fourth phase at the moment. What is this fourth phase, suppose I love, that the thing I love most is salad more than the meat and the fish or all of these things, I'm a vegan I love salad so for me a salad is the fourth phase. Meaning what is dear to me.

61. S. (33:33) He is speaking about the refinement of the Guf or the Rosh?

R. In the Rosh there is no purification there because there are no vessels, they're only in the Guf you have the Bitush Pnimin and Makif from which the screen reaches the purification.

S. So he's describing the process of reflected light from the third phase where there is a refinement of the fourth phase and then he builds a Rosh of the Gimel?

R. Yes the Rosh of the fourth phase and of the third phase but also in the third phase you have four degrees of the will to receive because you can't have more or less, ten rather than nine.

S. The fourth phase that refines is that the Guf or is it the Sof?

R. Not in the Rosh or in Sof do you have a purification, write this for yourself.

Item 3 “The degree Hochma is separated into its own Partzuf ….” (34:54 - 36:14)

Item 4 “AB of AK emerged from the Zivug dHakaa ….” (36:15 - 37:30)

62. S. If there is for every desire is there a corresponding Partzuf of Galgalta of AB?

R. No, not for every desire but for all of the desires, Partzuf AB is a result Partzuf Galgata after it has been purified it can't receive what it received from the light anymore then the screen purifies becoming a screen of the Behina Gimel and then it performs the Zivug de Hakaa building the next portion of the light in order to bestow which is called Partzuf AB.

63. S. (39:20) Are there four phases in every phase?

R. Yes, and more and more and more within every phase there are four phases until Ein Sof.

64. S. (39:) Why are the most important desires found in the greatest coarseness does every part of their Partzuf not equally important?

R. No, it is like for us to begin with, it is from the four phases of direct light and there you have the root of all phenomena. If you don't know something, start thinking about the four phases of direct light, there maybe you will see the answer. The light that bestows upon the will to receive is a black point in the light which starts to develop it and when it starts developing it is in a qualitative way a bigger desire not bigger by its size but larger meaning when the desire receives more just like the still, vegetative, animate and speaking that is how it builds these things. This is why we have the Integrations between the desires.

S. What does it mean to purify a Partzuf to the root before it receives the coarseness of the Behina Dalet, what performs the purification?

R. I don't understand where you took that from.

S. In item three there is no some in spirituality so to receive the coarseness of the third phase she had to be completely purified to the root.

R. The Partzuf has to refine from all of its coarseness and then it starts working with a coarseness that is less than before, let us say that I was in the fourth phase and I have to refine from that entire coarseness, just stop it and then I start working with the third phase to refine from that completely and I start working with the second phase, that is called that there is no partial in spirituality an action has to be on maximum 100%, either expansion, refinement, but every action is whole, all the way. Even the shattering that you shattered the vessels until that last vessel is completely shattered all the way to the end. Otherwise, it is not called that it was shattered because only when it reaches the final action then we can say now we can speak about the shattering of the vessels. Every action is measured and weighed when it has entirely finished.

65. S. (43:21) The Partzuf AB is different from the Partzuf Galgata only by attaining the light in a lower degree?

R. Yes.

66. S. (43:45) This moment of annulment with the screen on the fourth degree, does this action happen from Malchut or is it a forced action by the light?

R. There is no choice all of the actions of the vessel come after decision, it is a necessity.

Item 5 “The Hizdakchut of the Aviut in the Masach ….” (44:36 - 46:13)

67. S. A question about the previous excerpt there is the emergence of the phases in degrees Keter, Hochma, Bina, the level of them doesn't matter but what is the difference in the essence of the work?

R. The screen determines the level.

S. What is the difference?

R. The coarseness.

S. But in Hochma what is the relation of Hochma different from Bina?

R. The size of the will to receive that he can restrict, put a screen on and raise the reflected light that determines his attainment of the Emanator, the upper light and according to that, we can say is that it is Bina, Hochma.

S. He has more possibility to be connected to the upper one?

R. Of course, by a greater will to receive.

68. S. (47:28) What does it mean to do this action all the way in the ten?

R. To connect as much as possible with everybody in the ten.

69. S. (47:51) Why do we learn the Partzuf that received the light in order to bestow is refined?

R. Not what he has of it but the light bestows to him from above, he receives it in order to bestow but because it is limited and he can't receive 100% of the light so it remains from outside all of the light that he can't accept as inner light and this is called surrounding light, that's surrounding light presses on the Partzuf causing the refinement of the screen. The screen rises back from Tabur to Peh and is incorporated in the upper light from the Rosh and then from the upper light it gets a new desire to receive in order to bestow on a lesser degree than before whatever he remains with, that's how it goes one by one.

S. As if the vessel can agree to have the reflected, surrounding light this is why it is refined?

R. Not that he can't agree, the surrounding light tells the vessel you didn't receive in order to bestow, you received a bit but look what is coming more, the light that is surrounded it is endless, limitless, infinite and then it shows the vessel as much as it can still do something to resemble the Creator to come closer to him. In this way they continue, inner light, surrounding light and they play with the vessel in order to bring it to Gmar Tikkun.

Item 6 “Ascent means Hizdakchut and descent means Hitabut ….” (49:56 - 51:14)

Item 7 “Hishtavut Tzura of the Tachton with the Elyon ….” (51:22 - 52:06)

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Lezione del giorno٣٠ يونيو ٢٠٢٦(Morning)Part 1 Rabash. Cosa significa "Non c'è alcuna benedizione in quello che si conta", nel lavoro. 31 (1990) (28.06.2002)

Part 1 Rabash. Cosa significa "Non c'è alcuna benedizione in quello che si conta", nel lavoro. 31 (1990) (28.06.2002)

Rabash. Cosa significa "Non c'è alcuna benedizione in quello che si conta", nel lavoro. 31 (1990) (28.06.2002)

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Sign in to like, save and subscribe to videos

Lezione del giorno٣٠ يونيو ٢٠٢٦(Morning)
Part 1 Rabash. Cosa significa "Non c'è alcuna benedizione in quello che si conta", nel lavoro. 31 (1990) (28.06.2002)

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati