Morning Lesson November 22, 2022, Transcription 

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. 2. Part 6. #15 ("Then these lights from its Tabur down that rose in the place of the Chazeh...")

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1. R. (00:22) Okay what is there to add here, we need to continue to us is a new article, we are in the center of the study of the Ten Sefirot, the most important part which gives us an opening to the world that governs us the world of Nekudim.

Reading Part 6 #15 - words of the Ari (00:54) “Then these lights from its Tabur down that rose …” 

Reading Part 6 #16 - words of the Ari (02:27) “Indeed, the light that was initially below and ascended, remained..” 

2. S. (03:53) In the previous item, he mentions a new light that is born and a coupling that brings a new light, and you in the previous part of the lesson, you also explained that we need to depict these depictions of seed and the embryo and birth, why are we always pushed to birth, what are we giving birth to?

R. We need to give birth to ourselves, we need to give birth to ourselves, meaning to bring ourselves to a state that will be able to be in Ibur, conception of the upper one and Ibur, according to its definition, is the general annulment of the lower one towards the upper one, and only in such a way can we start developing in the upper one.

S. So the lower one starts the process?

R. Well it always starts from the upper one, but towards the action, it starts from the lower one.

S. And the lower one, annuls himself toward the upper one and then the process starts, how is that lower one born that already has the force to annul, what gives birth to that?

R. What gives birth to the lower one?

S. What gave it the force to annul, to annul you need a force, where does that come from?

R. That is from the upper one that influences him, of course.

S. So what is the condition?

R. The condition is that the lower one that receives influence from the upper one and develops in it the force of annulment, and then the lower one that annuls himself more and more, on the one hand, he annuls himself to the upper one, on the other hand, he becomes worthy to receive the quality of the upper one, and then it turns out that by annulling oneself, he receives from the upper one the qualities of the upper one.

S. These actions of the upper one on the lower one, the other one needs to be sensitive to them, to search for them, to see how to prepare himself for the annulment, what exactly?

R. This I cannot say because these are very subtle and sublime matters, but yes, yes. But we do not feel it like we want to imagine it as being brought in, like in nature, we need to imagine it as we are brought in within our desires, that I annul towards the ten, the ten begins to influence me, in the ten, what influences me is the force of bestowal of the Creator, then that is conceived within me, and it starts building and begetting within me the qualities of bestowal, new qualities didn't did not exist previously, and that is considered that I am in conception, that an embryo starts growing in me.

S. If I do not annul before the ten, so the upper one cannot clothe in me?

R. How can the upper one clothe in you if you do not annul? well a ten, it’s not enough, two or three like he writes, the minimum of the multitude is two, but without annulment you’re not giving room for the upper one to penetrate this seed, the light cannot shine in you, there’s no equivalence, even for a single point.

3. S. (09:03) He says that the new light breached twice, once through the Parsa, and once through the walls of the vessels of AK, first of all, what is new light, what does he mean?

R. That it did not exist previously, because now there's a new will to receive that can perceive a new light and it is not as it was before.

S. What are the two breaching, once through the Parsa I can understand but what are the walls of the vessels of AK?

R. In Tabur.

S. But below the Tabur he says the sides of the vessel?

R. That the Kli has a wall and it has a bottom, and if something enters the Kli, then it enters if there is a wall and a bottom, a floor.

4. S. (10:15) I saw that Friday we stopped reading the Inner Light, we are reading only the words of the Ari, is that on purpose?

R. Do not worry we will cover everything.

5. S. (10:52) It is written that the new light that descended through the Tabur also breaches the vessels in the body of AK and shines through the holes of the hair and through the Tabur and Yesod, what does it mean through the holes of the hair, the Tabur and the Yesod ?

R. There are all kinds of places, of streams for the light to exit, and that is what they are called, we will learn about them in detail, mainly in part 13 of TES.

6. S. (11:29) In 15 it says that he cannot stand those lights, what does that mean?

R. They need the diminishing of the light otherwise they will not be fitted for the vessels, there needs to be suitability between the light and the Kli.

S. I don’t understand, it’s not written here?

R. We will read more, wait, he explains it over the few next pages.

Reading Part 6 #16 - Inner Light (12:33) “Breaches twice, once through the Parsa and a second time through the wall of the vessels of AK..”

7. R. (14:06) In other words, the light goes below the Tabur twice, first time, the second time, then it penetrates, and it starts spreading in the vessels that are below the Tabur.

Reading Part 6 #17 - words of the Ari (14:24) “However, the first light that was down in the beginning and then ascended, …” Twice

Reading Part 6 #18 - words of the Ari (16:55) “Also, that light which descends once more..”

Reading Part 6 #19 - words of the Ari (17:37) “There is yet another necessary third light…” Twice

8. S. (19:01) What is this whole mess that we need three lights, system starts, like we need a complex system begins here?

R. That is clear, everyone asks about this. Until the world of Nekudim, everything was simple, direct light, Kli, with the Tzimtzum, with the Masach that does the returning light, the returning light clothes on the direct light, and to the extent that they clothe on one another then the light can enter, just like the guest and the host. There is nothing special here, however, here in the world of Nekudim, we already have a few causes of light and a few causes for the Kli, and they need to get by between each other. Let's say I get some kind of a light from above the light of the Ein Sof, comes from above and it wants to clothe in the Kli, but the Kli is entirely unprepared for that, the Kli is not prepared to receive the light, there is no compatibility between the light and the Kli, so what happens then, so there is a matter of help from above, from the Creator, that He does the Tzimtzum Bet in the Kli, that he gives the Kli the feeling that he is not suited for the light, and through this Tzimtzum, the feeling that he is not suited for the light, he begins to develop in him a special feeling. All right and I am a little confused today, I'm thinking about something else. Then you have here the matter of new discernments, Tzimtzum Bet, Se’arot, additional couplings, and from all of that we get a new a clothing of the light in the vessels that will not go in one go, but it will go in a few steps, in a few actions and this is how we learn this.

Reading again - Part 6 #19 - words of the Ari (23:26) “There is yet another necessary third light…” 

9. S. (24:20) We’re speaking about the Reshimot, he says he sucks it from there and makes the Nekudot from it. Is it the records, these lights that he sucks from them?

R. The light of the Reshimot he's not being precise here, it is always the same, either light or Reshimot, it seems to us that there's a big difference but there is no difference, it is the different appearance of the lights in different forms.

S. So what is he describing here, the building of Nekudim?

R. Yes.

S. So why does he say we need a third light for it?

Rav reading: 

There is yet another necessary third light, meaning it's necessary, it has to be, and the light of the Ayin descends through the Akudim, it looks at these lights of AHP, that goes to AHP from the Galgalta Eynaim, and it sucks from there and takes light for the purpose of making the vessels of Nekudim. It takes from the three lights, which are the lights of Ozen, Hotem, Peh, AHP, so what's he writing here all in all.

Rav reading Inner Light 19: It looks at these lights of AHP for the purpose of making of the vessels of Nekudim, here the Ari speaks from the perspective of the Ten Sefirot of Se’arot, you already know that because of the ascent of the lower Hey to Nikvey Eynaim, the Rosh of SAG was instantly divided into two phases, Rosh and Guf. GE remained in the phase of Rosh, and Ozen, Hotem, Peh went out and became a Guf and a vessel for reception of the light of the Eynaim. It has been explained above that this great change did not actually occur in the Rosh of SAG, but in the branches that emerge of it, and only the phase of AHP of the Se’arot exited and became the phase of Guf and vessels for reception of the light of the Eynaim. So there was a division of GE and AHP only AHP came out and became a Guf and the GE remained the Behina of Rosh. It is written, when the light of the Ayin descends through the Akudim, it looks at these lights‏ ‏of AHP. This means that the light of the Eynaim is imparted and clothes in the phase of AHP below the Eynaim because a look means bestowal and reception. Since these AHP receive the light of the Eynaim from above downward, they exit the phase of Rosh and become the phase of Guf. You already know that they are not AHP of the Rosh of SAG itself, but merely branches of it, called Se’arot Dikna, hair of the beard. That's what comes out here. And these Se’arot Dikna are also regarded as two phases, because they necessarily have ten Sefirot, as they are a complete level, called the light of the Eynaim. Hence, they too are divided into GE and AHP, like their root from which they emerged. And there was GE above and so also below, that from there the GE is also divided and therefore there are three phases in them, the first is the AHP in the place of their exit. In AA of Atzilut, they are called the tips of the hair under the side, locks of the head on the right and on the left, under the ears through the angles in the cheeks below.

Rav continues reading: Like through the angles on the cheeks below, from there the Dikna begins to broaden, and this is the phase of Ozen in the place of its exit, here. The phase of Hotem, in the place of its exit, is called the hair that surrounds the upper lip on the right and on the left, these hairs, and the phase of Peh in the place of it exit is called a path in the middle of the upper lip, under the nose where there is no hair. The upper lip has no hair and all these three corrections of the Dikna are considered the phase of Rosh and they are above the Peh, still, and from the phase of the GE they are the first phase of the Dikna. The second phase is the phase of AHP that went out from the Rosh of Dikna, originally considered the phase of Rosh. However, they are light of the Eynaim, and the rule for this light is to have only GE in the Rosh, and the Ozen, Hotem, Peh in it are not in its Rosh, but exit to the Guf. From this perspective, the second phase of AHP of the Dikna is considered the phase of Guf, and these AHP outside the Dikna are called Shibbolet HaZakan. This is the fourth correction of the Dikna of AA, which are the hair hanging in the middle of the lower lip. It is considered the place where the three corrections in the phase of GE are gathered, regarded as the Rosh of Dikna. It is called the place of the gathering because this Shibbolet HaZakan is the vessel of reception to the lights in the Rosh of Dikna. Everything in the Rosh, which are AHP in the place of its exit, is imparted and gathered in this Shibbolet HaZakan. The third phase of Dikna.

The third phase of Dikna is all the other corrections of Dikna extending through the Chazeh, meaning through its completion. These are discerned as its actual ZAT, meaning they are originally the phase of Guf and vessels of reception. It is written when the light and so on.. okay let's read a little more. It is written, when the light of the Ayin descends through the Akudim, it looks at these lights‏ ‏of AHP, meaning this is what the Ari writes, and this means that the light of the Eynaim is imparted in the AHP, by which they become discerned as vessels, receivers. By that they exit the phase of Rosh to the phase of Guf. It is written and takes light for the purpose of making the vessels of Nekudim. In other words, the vessels of Nekudim that receive from them must also be as their attribute, as he will explain henceforth.

10. S. (35:35) So the order of the cascading, so where does the beard where is it placed before, Nekudim?

R. The beard starts from the ear, the corrections of the beard, they start from here, from the sideburns.

S. So those are the corrections of Dikna?

R. In the beard itself we have the corrections of Dikna.

S. And that's in AA, is it connected to AA?

R. It starts from AA, yes. 

11. S. (36:42) In 19 it's written that the light goes through the world of the Akudim. What's its purpose? Usually it comes from Adam Kadmon and descends into the Nekudim, so what is the rule of Akudim?

R. The light comes down from the world of Ein Sof through all the worlds and when it comes down it diminishes in all of those same degrees. That's why the worlds are called Olamot from the Hebrew word He'elem (concealment) that the upper light is concealed, so that every lower degree can be able to tolerate it, and that's it. That's the whole matter of the Olamot, to make the diminishing of the lights that the dwellers of the lower one will be able to tolerate it and enjoy it.

S. The diminution of the lights, it's an interesting process because there was a separation between the light and the vessel in order to give us that they give us a sensation of disconnection from the Creator. Now there's an opposite process that the light adapts itself to the vessel in order to equalize so it can receive the lights. What is this process?

R. With the lights we have a problem. We need to suit the lights to the vessels and that the vessel will eventually manage the lights, so we see that here that the lights even though they are diminished they are still governing the vessels, and the vessels, they cannot tolerate the light, it's too much for them and that is why there is a matter of the Se’arot that he’s in turbulence, he's concerned, how will he be able to receive the light in order to bestow, ad all of these corrections that we have in the world of Atzilut is how to minimize the lights more and more gradually, so that the dwellers of the lower will be able to enjoy these lights, to actually grow from them spiritually, and not that we have some general bestowal or a certain usage of the lights.

12. S. (39:50) There are three types of lights here. Are they connected somehow by that there's some kind of connection between the upper and the lower like the integration of the Partzufim? 

R. I don’t understand.

S. We always had this depiction that in the world of the Nekudim the Hitkalelut of the upper one and the lower with the Galgalta Eynaim of the upper connected to the Galgalta Eynaim of the lower one. So is this connection the reason for the division of the lights?

R. Yes, when the lower one can already bestow from the upper ones, so it divides the upper one according to the qualities of the lower one.

13. S. (40:45) What's the influence of the descent of the Nekudot below the Tabur? What does it do to the Rosh of the Partzuf? How can it be in the Rosh of the Partzuf there’s the AHP? We know that there's no coarseness in the Rosh, the Rosh receives forms.

R. No, we're speaking about the clothing of the Partzufim upon one another. Here we’re speaking about the clothing.

S. Can you explain that? What does it mean clothing?

R. No, we'll get there.

14. S. (41:22) In item 19 he writes, when it sucks there and takes the light, is that already working with the NHY of AK?

R. No, there is no such thing.

S. So what is it? Is it before or after?

R. It doesn't belong to the incorporation of the Nekudot of SAG and the NHY of AK. We will learn it soon, it belongs to Nekudim but not to, it'll come instead of it, it'll cause a lot of problems, the shattering of the vessels.

15. S. (42:16) What you said to a friend when you said they are confused, it was very nice. You said there's no compatibility between the lights and the vessels and the Creator gives a feeling to the extent that the Kli is not suited to the light and by the restriction it starts developing a special sensation. What does it mean that the light and the vessels aren’t compatible? How do we make them compatible?

R. That's the whole matter. We have the light of Ein Sof from above we have the will to receive from below and we have to gradually adapt the vessels to the lights in the way that the lights can tolerate the vessels and the vessels can tolerate the lights and they will reach adhesion, complete each other, enter each other, in a way that they will be, how do I say it, they can be in a mutual completion to one another. The darkness will shine as light that the vessel itself will be working like the light it wants to adapt the light to him.

S. How actually through the Tzimtzum he begins to develop a feeling? What is this Tzimtzum that you can create some sensation in the Kli?

R. The restriction when it restricts itself even though it doesn't want to but it does it above its desire and restricts the light because otherwise he cannot tolerate it and he will receive an order to receive and be opposite of the source.

S. So is this already above reason?

R. Yes.

S. Above reason.

R. Yes.

16. S. (44:29) In the entire process of the correction of the lights that enter the Kli, enter the vessels, is the correction done only through the light or also from the Kli?

R. Of course the vessel is active in this. How could it be we are only speaking about adapting the vessel to the light you can even say the light to the vessel, that they need to enter one towards the other the vessel has to be able to sustain the light inside it and the light has to be able to fill the vessel and fulfill it, that is how it works.

17. S. (45:35) You explained before that the light comes to the Kli and the Kli isn't even willing to accept the light then the Creator helps and gives him Tzimtzum Bet it gives the Kli a feeling of how it's not connected to the light, not suited to the light. That feeling to the extent that he's not suited compatible with the light, it reminds me of what we learned in the first part of the lesson where Rabash said now I've reached a state that I see that if you do not help me I am lost. It's as if the Creator…

R. To understand that without His help we cannot adapt ourselves to Him and then we will remain separated forever.

18. S. (46:31) The third light that's required that enters first, that is what builds the Kli? Or does that make us identify the Kli? There's also item 19 there's a third light and it's necessary, so is this third light third in comparison to the first two?

R. Of course, it's a result of the two previous lights that came before him and in such a way it comes out and bestows below.