Morning Lesson November 07, 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 Siefirot. Vol 2. Part 6

Reading (00:26)“the lights clothed the Sefirot..”

1. R. (00:40) …Means present and not present..

Reading continues

2. R. (00:58) That escaped the Keter.

Reading continues

3. R. (01:37) Meaning the light moves from Sefira to Sefira until he leaves the previous Sefira he doesn't enter the next Sefira and this is how the lights descend into the Partzuf.

Reading continues

4. S. (02:12) I wanted to ask, how does the Kabbalist attain the Sefira [lapse in audio]

R. We'll get to it and then we'll talk about it, I can't describe it to you.

Reading continues Inner light part 5 (02:44)

5. R. (04:06) Until the Sium.

Reading continues

6. R. (04:41) This we usually study about, all the Partzufim, that the first expansion still remains with the previous Partzuf, in contact, so just like here in Taamim de SAG, it still has Hochma which is why it cannot expand below the Tabur, the Tabur de Galgalta, which is why the Nekudot de SAG, they cannot descend below the general Tabur.

Reading continues “ZON of Keter are refined..”

7. R. (05:47) Ohr Hochma has escaped from the SAG and it's a clean light of Hassadim without Hochma.

Reading continues

8. R. (06:16) Meaning the light of Hochma cannot descend below the Tabur of Galgalta, meaning only the light of Hassadim can and in SAG we have the light of Hochma, in the beginning, because it came to the Reshimot of Gimel Bet, so we have Gimel, also Hochma, and until it has another Gimel of Hitlabshut, clothing, it cannot go go the below the Tabur, and when it starts purifying, these lights can go below the Tabur, and the upper light, we begin to fill all the vessels, it fills all of the vessels with joy, it's like the host who sits before the guest and wants to share everything that he has, and just like that the light of Hassadim with the light of Hochma can expand.

Reading continues “it has been explained in the words of the Ari..”

9. R. (07:40) Except for Keter of SAG.

Reading continues

10. R. (08:47) About a matter of SAG which is divided on the Taamim of SAG, above and below the Tabur of Galgalta and the Nekudot of SAG that descend below the Tabur of Galgalta, these things, we should always know them and remember them, because this is the axis of all of the worlds.

Reading continues

11. R. (09:58) What is the light of Hassidim go below Tabur was it through there and what deficiencies does it fill?

R. First of all any light is the relation of the Creator to the created beings so wants to expand and all the vessels and all the desires of the created beings as much as possible until the Sium of the Raglaim however the light of Hochma has a limitation because the lower one can receive it in order to receive and then it will be against the purpose of creation and it will cause a shattering and so only the light of Hassadim can extend in a lower ones and also under certain conditions because the light of Hassadim can also cause sometimes damage to the created being and so there are limitations on the expansion of any light the light of Hochma cannot go below the wisdom table the light of Hassadim can do a load them Tabur until the Sium of the Raglaim of AK but according to the vessels must be suitable for it.

12. S. (11:26) What are the Nekudot of the Partzuf?

R. The Nekudot the dots in the Partzuf is our vessels the will to receive that do not receive any more but to the contrary it wants to stop receiving the lights and so the the Nekudot are the restrictions, Malchut, that does not want to receive that it puts in its forced into the expansion of the upper light and by this expels the upper lights from below upward and so this action or this Partzufim, these lights, are called Nekudot dots points. Dot means the dot of Malchut that enters into the light and by that the light rises up and it departs.

Reading (12:39) “As in its internality so in the lights that stem from it…”

Reading 2 Inner Light (13:46) “There of its Rosh is opposite…”

13. R. (16:09) It is not that the Rosh the head was not divided into Rosh and Guf but rather similar to how we have the division into Rosh and the Guf in the general Rosh but also the Rosh in itself because now it has a division in it for where the light is permitted to expand and where the upper light is not allowed to expand, the light of Hochma, therefore it too it also becomes divided into two parts, later on we will see Se’arot Reisha and Se’arot Dikna the hair of the head of the hair of the beard, we’ll study these things later, but for the time being the Rosh becomes divided into an upper let’s say and a lower part in it. Let’s put it this way until the Nikvey Eynaim, it is called the Rosh down to the middle of the Eynaim and below that it is already considered the Guf of the Rosh, the body of the head, the results.

Continues (17:13) “This coupling which divides the ten…”

14. R. (17:57) Just like for us the hair covers the skin right, on the head and also on the face, it is the same here because it stems from spirituality, Se’arot in Hebrew hair, Se’ara stormy it’s a deficiency so then that they cover the places where there is lack of corrections, we have Se’arot Reisha the hair of the head and Se’arot Dikna the hair of the beard, and so this stems from the fact that these places require correction. This is what we also see in the depiction of this world in our own faces and this indicates a lack of corrections. Next.

Continues (18:54) “They are the ones that were divided on the two above phases…”

15. R. (19:29) Dikna in aramaic it’s beard.

Continues(19:36) “It is written the hair of its…”

16. S. (20:31) It is not quite clear what is the Se’arot (hair)  Is it sort of a kind of correction or lack of correction in the body? What are these renewals that are happening there?

R. In each and every Partzuf you have light that expands from above in the Keter, Hochma, and Bina or part of Bina, and this is the light that expands from above the Creator and later on you have the response to this expansion from the side of the vessels which is the ZAT de Bina the lower seven of Bina, Zeir Anpin and Malchut, and therefore the Partzuf is divided into two parts Galgalta Eynaim and AHP.

The lights that expand in the Galgalta Eynaim are called the lights of bestowal, the lights down below that they also have all kinds of names. What does he want to tell us here? That we must see these two parts in each and every Partzuf how the Partzuf is divided into two parts because in the upper part of the Partzuf Galgalta and Eynaim there still there is no limitation on the expansion of the light usually, and in the second part in the AHP there is already the will to receive and it limits the expansion of the light and therefore we need to see here where is the created being and in what form he can be connected with the Creator and so in each and every spiritual Partzuf we have a limitation of Galgalta Eynaim and AHP.

It is especially so in the world of Atzilut where we have the great complete Partzufim of Abba ve Ima and Yeshsut, there are many discernments there because the more we descend from above downwards we become more limited, more limited, we are more restricted because we have here light, the light that descends already below the general Tabur of Galgalta Eynaim and we are vessels here that were mixed and that have undergone a breaking a shattering in the world of Nekkudim and here already we are talking about these states of a shattering and therefore we have here already a collision, let's say coming closer for the time being coming closer between the upper lights and the lower vessels as much as they can get closer to each other and be mixed with each other,we will study this soon.

17. S. (24:07) When we study TES we see a dynamic changing when the light, the reforming light, kind of breaks through. This channel was it created in advance by the Creator, or where is this place where the creature can influence this process?

R. Nothing happens here in advance rather the upper light is in absolute rest and to the extent in which the vessels from below upwards can come closer to the upper light to connect to it to be a place to receive the upper light according to equivalence of form that is how the upper light enters them, fills them, and remains in them. It is not that the upper light pushes or sometimes we say it that way but it’s not correct, rather there is no coercion on behalf of the Creator, it is all done only according to the desire, deficiency, and the request from the created being.

S. I don’t understand why the Rosh with the Se’arot is something new and it came from AB and not SAG itself?

R. We have the branches of AB and the branches of SAG, we will learn this. What does he tell us? The hair as far as Galgalta Eynaim remain in Rosh and they’re considered the branches of AB and the AHP in them they come out of the Rosh are considered the branches of SAG. I told you that before also that that’s how it's divided, each Partzuf, until GAR of Bina including GAR, Keter Hochma and GAR of Bina, that doesn’t belong to the lower ones yet it comes to us from above from the Creator and from ZAT of Bina the will to receive begins from the four phases of direct light we already started to study this matter, and from there the will to receive begins to be in ZAT of Bina, Zeir Anpin and Malchut.

18. S. (27:25) In our world are there vessels from the Rosh that have not shattered?

R. I want to say an important thing about this, the vessels of Rosh do not shatter. There are no vessels in the Rosh, rather only the Guf the body can shatter, rather the incorrect decisions come from the Rosh and the Rosh nullifies or cancels and the Guf breaks or shatters.

19. S. (28:13) What does it mean that the lights ascend or descend?

R. Lights ascend and descend meaning that the vessels are ready to receive them in more lowered discernments which is considered that the lights go down and ascending meaning that the vessels are not able to receive them and so the lights depart upwards, they return to their root, return up to the root.

20. S. (28:46) About the previous question, are there vessels that haven’t shattered?

R. There is no such thing. Adam HaRishon went through the entire shattering and there is no vessel that was in his Guf in his body that did not shatter.

21. S. (29:10) What’s the difference between the relation between the Creator and creation in the light of Hochma or in the light of Hassadim?

R. The light of Hochma is the purpose of creation and the light of Hassadim is the correction of creation, therefore this is how we need to relate to the corrections. That first we need to yearn to attain the light of Hassadim, these are the vessels of bestowing in order to bestow, vessels in the coarseness of Shoresh, Aleph and Bet and then we yearn to come to the vessels of receiving in order to bestow which are already the vessels of the extension of Bet of two and third and fourth Gimel and Dalet in coarseness.

S. (30:09) Why is there the light of Hochma in SAG? Can the record of clothing draw the light?

R. Nice questions of the women. I am truly delighted to hear them. Yes, in SAG we have the coarseness which draws the light of Hochma as well because without the light of Hochma all together you cannot exist. The light of Hochma is the light of life hence even if the Partzuf wants to be just in order to bestow it nevertheless needs to somewhat be included of the light of Hochma. Based on what will it be in order to bestow? Based on what will it bestow alone?

Let’s put it this way I don’t want to receive. Who knows that I don’t want to receive? It’s possible to say only under one condition, where I will be given let’s say money and I have in my hand money and I will say, I don’t want this and I give then it is clear that I don’t want to receive but it has to be in my hands and then I give, therefore SAG which does not want to receive must be with a light of Hochma otherwise how could it be that it does not want to receive? It must work with the vessels of reception as well in order to prove to itself and to everyone let us say that it doesn’t want to receive. That’s why in SAG there is Hochma.

22. S. (32:26) Can we explain the principle of no lack in spirituality? I don’t understand. There’s like some evolution here the division of the Rosh into two. He says there's no lacking in spirituality and this is only in addition.

R. There is no lack in spirituality. There are several phenomena. First of all, that what was remains as well and does not disappear and does not change but rather any spiritual matter as it was remains and exists, that’s one thing. Second thing, there’s no lack in spirituality meaning it is as an upper within the lower one as well and the roots of the upper ones remain inside the lower ones, and this, parents and children father and son, all kinds of such phenomena we also discover throughout our lifetime even in our corporeal lifetime and also in spiritual life.

S. I'm asking about the first part that there is SAG or the Rosh or ten Sefirot the way they were, then there’s the ascent of Nikvey Eynaim, a coupling, second division, and he says that this is an addition, so I see two systems or two states or is there some kind of “they both exist at the same time,” or it has nothing to do with time? It’s hard to understand how there can be two things.

R. What two things exactly do you mean?

S. You used to give an example that I was in first grade and now I'm in fourth grade so the child that’s in me is still there?

R. Correct.

S. So I look at myself I'm in 4th grade?

R. That in the fourth grade you're in you can clothe in the child of the first grade, kind of like to explain to a child in first grade you can understand him, feel him, to diminish yourself to his degree of first grade, and to explain to him.

S. So in that state SAG is already with the ten Sefirot of Rosh, they’re in this division we were speaking about before in his developed stage with this addition, with the development?

R. We have the Partzuf SAG and then afterwards all kinds of phenomena, all kinds of results from SAG which are called the branches of SAG and then through these branches it is dividing to all of these Partzufim that stand below.

S. So that’s a state of assistance, it’s not like there is another parallel universe with a…..

R. What are you fantasizing?

S. I'm confused.

R. No no, there is no more than what we are learning there isn’t, meaning there are additional phenomena that we’re not learning now we will learn them later, Baal HaSulam does not even explain or touch them which are the worlds of Klipot, that we will learn in the Tree of Life book itself, that’s after we finish more or less the worlds of ABYA, that doesn’t enter our current course, also in the writings of Baal HaSulam it barely appears it doesn’t appear. But there are in them many interesting things without which it is very difficult to understand how this operates upon us all together, but he did not want to explain about it, he didn't want to touch that, he didn't want us to be included in that, or incorporated of that too much maybe. I learned this with Rabash but very little also, not enough, I wanted more and he also said later. That a teacher says later there's nothing you can say, who you will receive it from.

23. S. (37:09) So according to the woman's question you answered that the Rosh doesn’t break but it’s the intention to receive and you said that the head annuls. What does it mean that the Rosh annuls, annuls to our nature to the intention to receive, is this the meaning?

R. In the vessels there’s an ability to erect themselves with the screen with the Masach and to stand with the intention in order to bestow and sometimes it happens when they lose the screen by some influences from above from the Creator, and this is how they exist, they are extended, and there are vessels that lose even more of the screens, according to their desire which is called the shattering. There are vessels that after the shattering want to remain in the form of shattered, the shattered state, and want to draw to themselves even more vessels and to corrupt them and that’s the Klipot already and a few other such divisions. So what exactly are you asking because there are a sea of matters here.

S. So precisely I will ask. When you said that the head, the Rosh doesn’t break it annuls but it’s the Guf that breaks, so this is the meaning that the head when it annuls, annuls according to the desire to receive when the body breaks. Is this the meaning?

R. Yes, the Rosh does not break only the Guf. The Rosh is corrupted because its thoughts were corrupted and therefore the Guf within which there’s already those lights that are now vessels of receiving in order to receive, it shattered. Just like we learned in the world of Nekkudim where there was a Rosh in the Rosh of SAG yes, and then in the Rosh of Abba v Ima where there were Zivugim, couplings, and their coupling was shattered but the Rosh was not shattered.

Also it’s even written that where Adam HaRashon is where Adam HaRashon is buried where seemingly there in the cave of Machpelah together with Abraham and Sarah there is also the Rosh of Adam HaRashon. That’s of course we’re not talking about what happens really, I’m not talking about archaeologists who should go and search for skulls, but the meaning is that the Rosh did not break, there is what we call in potential and in actuality, there is in potential which broke but in actuality there’s what got corrupted and comes to corrections.

24. S. (41:38) When he says a restriction he means the second restriction or it happens above the Tabur?

S. Which restriction are you talking about here I do not know but he’s probably talking about the regular restriction.

S. Because he writes it after the restriction, the result.

R. The restriction of NHY yes it’s the second restriction that’s the restriction that took place in the Nekudot de SAG.

S. Se’arot Reisha and Se’arot Dikna is a result of the ascending of Nekkudot de SAG to the Rosh of SAG? I mean internally it's hard for me to explain this.

R. The Se’arot of Reisha and the Se’arot of Dikna they are hair, Se’arot comes from the word of turbulent or deficiency that it really wants but it cannot implement it, so as a result of that we have Se’arot hair of the head of the Rosh and the hair of the zaqan (the beard). From Nikvey Eynaim upwards it is called the Se’arot of the Rosh, the hair of the head, from Nikvey Eynaim down it’s called the Se’arot Dikna of the beard, and it’s a certain kind of corrections although they come from deficiencies because the Se’arot are revealed as hairs being stormy, this is all together part of the correction and from here we will learn why we have more Se’arot Rosh for women and more Se’arot Dikna beard for the men that’s already the results of it.

25. S. (0:43:45) Can we translate what we are studying into our corporeal feelings?

R. No, and it is not worthwhile to do so.

S. It's not connected at all?

R. No, no, no and it is not desirable to do so, otherwise there will be confusion. You will start materializing things that have to do with spiritual discernments.

S. In the Rosh it’s only the roots of the vessel and in the Guf it’s the true vessels, so can we feel what the difference is? What are the roots of the real vessels?

R. Well, roots are let's say our thoughts and the result of them in practice what we do with it.

S. So in the Rosh…

R. In potential and in practicality.

S. The Guf that’s connected to our feelings?

R. Yes, that’s where it is executed.

26. S. (0:44:51) You said that a spiritual Partzuf is built of two. What are those two parts?

R. I do not remember what I said.

S. You said that the light of Hassadim and the light of Hochma, that the light of Hassadim can go below the Parsa and the light of Hochma can’t. What’s the reason and what should we do, what’s our work?

R. Because below the Parsa there is a very big will to receive. From Rosh of Galgalta until the Sium of Galgata you have Shoresh, Aleph, Bet, Gimel, Dalet, 0,1,2,3,4, the whole Partzuf of Galgalta is divided by the desires, so you have until the Tabur of Galgalta, it’s Keter, Hochma, Bina, 0,1, and part of 2, or Shoresh, Aleph and Bet, and below the Tabur of Galgalta you have Gimel and Dalet, 3 and 4 of the will to receive where it’s prohibited for the light of Hochma to spread, it will immediately be received in order to receive.

S. What do we have to do? Do we have to connect the light of Hochma with Hassadim or each one on its own?

R. You need to connect with the friends and to think all the time about the benefit of the friends, the good for them, and then from those desires, those discernments, you’ll be able to discover the Creator.

S. Then the light of Hochma can join Hassadim?

R. Yes, yes, yes, certainly.

S. That’s the connection between them?

R. Yes.

S. Then it goes below Parsa?

R. Yes, yes.

S. You started the lesson that there’s “Mati” and “not Mati”, can you elaborate on that?

R. No, Mati and no Mati, we don’t talk about that. That’s hard, that we will learn later.

27. S. (47:38) When the Rosh gets the Guf of the Rosh, so what is the difference between a Rosh that has a Guf and a Rosh that doesn’t have a Guf? What is the purpose of the Guf?

R. Whatever is in the Rosh spreads to the Guf, Guf is an implementation of what the Rosh has.

S. But Guf of Rosh that’s what’s written.

R. The Guf of the Rosh is that you have Galgalta Eynaim and AHP. So the AHP of the Rosh sometimes we call it also as Guf, sometimes.

28. S. (0:48:18) If the light of Hassadim can appear everywhere, what should we want to get the light of Hassadim?

R. That we don’t want to receive for ourselves nothing. Then we are in the vessels of bestowal and the light of Hassadim can fill those vessels.

29. S. (0:48:44) You explained continuing to this that in order to truly reject I need to have something first, to hold it, and then I can reject it, but when I hold it how do I make sure that I don’t receive it?

R. The screen, the screen of not to receive. That’s the boundary, that’s the Parsa that you can sustain and hold it and it’s as if it is with you but it’s not with you, where in practice you don’t receive.

S. What does the Masach have that makes me not feel the taste?

R. The vessels of bestowal that are willing to hold on to what you were given in the hand, but for yourself you don’t pass this, you don’t receive it.

S. What makes it reception in order to bestow?

R. Those are other actions that you need to add, corrections, because you need first of all to qualify the vessels for them to be able to receive in order to bestow and then in practice to measure the extent to which you can receive in order to bestow, that’s already an action.