Morning Lesson December 6, 2020 Transcription is made from simultaneous translation which leaves possibility for errors
Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 2. Chapter 8. Histaklut Pnimit #92 (" Now you see the great difference between the order ..")
Reader Item 92 “The difference between the influence of the Ohr....”(00:01 - 03:05) reads twice
52. S. The light of Yechida the Kabbalists you attain, it says that phase 4 is under the restriction?
R. It is not the Behina Dalet, it is the entire desire, Behina Dalet, the light that enters all of the Sefirot that in them all of the qualities, all of the desires are in some kind of adaptation to that upper light so according to the equivalence of form it fills all of those desires and in such a way it clothes in them. And Malchut, it's not the same Malchut that is restricted, but it is the will to receive that in each and every Sefirah there is a will to receive, Malchut performs the reflected light and by that it actually mixes with the qualities of the first nine and adds the will to receive in there into each quality. Then every quality becomes a vessel to reveal the Creator otherwise it can't happen. The created being will reveal the Creator if there won't be a desire to receive the coarseness and in somewhat it will resemble the upper light, some kind of form from the upper light and that is called an Sefirah. That the will to receive that wants to resemble the Creator, get some sort of character to reveal the Creator.
S. Regarding what you said about Malchut being mixed with the first light when we connect with the friends with what qualities do we connect with them with our will to receive or their yearning for bestowal?
R. Only with their yearning to bestow.
53. S. (05:33) Here he stresses that Keter in Behina Dalet, meaning if it doesn't have any screen, he doesn't receive any light?
R. Correct.
S. The coarseness that needs to reach a level where he can receive Yechida.
R. It is the most coarse and not the most refined because it is the most coarse and can also be in the form of bestowal then it becomes the most refined towards the upper light and then the upper light can be revealed in it in the greatest way as the light of Yechida.
S. Why not in Behina Gimel why specifically Behina Dalet?
R.....
54. S. (06:58) We learned that there's no light without the vessel so what's the difference between the light and the Kli?
R. The vessel is the will to receive and the light is the desire to bestow in general, so what are you asking me about? What is the difference between light and Kli? They are completely opposite!
S. Why then is there a difference between the light and the vessel? If there is no Kli then there is no light, correct?
R. I'm not certain what you want, what is written that you're asking about? You took two words from something and you're starting to ask about it? The vessel is called the will to receive that is restricted. It has a screen, reflected light and by this it can resemble the light, meaning the guest performs restriction, screen, reflected light bestowing to the host and with his equivalence to form to the host he can receive and the host receive back and then they connect with one another.
55. S. (08:17) What is the difference in the giving of the light and the order of the clothing of the light?
R. The difference is that the light bestows to the vessel in the purest way and the vessel that receives receives and bestows back to the light and it's most coarse part. That is how it works.
S. What is the Masach of phase 4 that is seemingly in the vessel of Keter?
R. If I can bestow in the fourth phase of coarseness then I reach with my reflected light to the level of Keter. I fill the vessel of Keter. There is an opposite value between the lights and the vessels, as much as the vessel meaning Kli meaning Aviut with Masach, as much as Kli with Aviut and Masach is greater and bigger then the reflected light, it is also bigger. Then he can reveal the Creator in a higher degree.
Item 93 Reader “All of the lights that come to the Partzuf are received...” (09:58 - 11:47)
56. R. It is a big problem to understand this and the way that these things all connect together as much as Kli is more coarse and uses greater coarseness, it actually becomes partially refined and can receive light which is greater. That if the coarseness of Behina Dalet can be with a screen using it in order to bestow it can reveal the light of Keter, if Behina Dalet can reveal only coarseness of Behina Gimel in order to bestow then it reveals the upper light on the degree of Hochma and so on. There is the inverse relation between the lights and the vessels, it is very hard to understand this, it was also a problem for Baal HaSulam to understand these things as they aren't really explained in the writings of Kabbalah all that came before him. When he revealed this exactly, it became easy to make the correct connection between the light with the Aviut and the refinement with a direct light clothing in the reflected light and the whole mechanics that the wisdom of Kabbalah is speaking about but that they couldn't actually express this. They revealed these things but the way they expressed it wasn't sufficient and only Baal HaSulam what's the one who organized it in a correct way.
57. S. (13:56) It is not clear why when he clothed in each Kli it's that it comes first in the vessel of Keter, what does this mean?
R. According to equivalence of form the light can clothe in the most suitable vessel and that is the Kli of Keter because it is the most refined, it is the will to receive which exists in the closest form to the light.
S. What does it mean that every discernment addresses first in the Kli of Keter?
R. Because each and every phase the light comes through Keter to the other vessels because the light of Keter, where did it come from? It came from the greatest coarseness with the screen or the refinement which is the greatest.
S. Kli of Keter with the same discernment, the same screen, that is the Keter of Hochma or Keter of the whole Partzuf?
R. Keter of the whole Partzuf, because each time you have a new Partzuf.
58. S. (15:15) Before I understood that the screen stood only at Peh of Partzuf. Now according to the text there is Masach and every Sefirah are we talking about, the part of the Sefirah of the screen in Peh?
R. Masach stands at Peh of the Rosh of the Partzuf and connects all of the Sefirot and all of the screens and in that way we are directing a aiming it while it stands at Peh of Partzuf in actuality there is nothing like this in spirituality if we speak about it in a correctly there is no Peh, there are no hands, or legs, or anything. But everywhere there is a desire that is where you need a restriction, screen and reflected light but schematically this is how we are speaking as we draw in such a way.
S. Is it correct to imagine the screen standing at phase 4?
R. The entire Partzuf is entire different parts of the will to receive restricted according to the will to receive and a screen according to the will to receive, but for us to be able to speak about something concrete the way that it responds to the upper light, so we divide it into Rosh, Toch, Sof and all of those parts inside, all of the actions.
59. S. (16:55) Who enjoys in the Kli of Keter while there is a screen in Malchut?
R. They stand together, you can't have light in the vessel of Keter if Malchut doesn't work, it all happens even though we say that the light enters Kli of Keter, Hochma, Bina we have to understand that all of those things work together, but to explain to us the things, we reveal it in this way. Also with respect to us we are outside of spirituality so we feel like there is evolution here, when we go out to spirituality there is no time, no movement, no place and the discernments are different.
S. Kli of Keter fills the vessel of Yechidah?
R. No, if you are speaking about the vessel of Malchut, the light of Yechidah is revealed in the Kli of Keter.
S. We say that we discover the NaRaNCHaY ....
R. So you discovered NaRaNCHaY of Malchut in it and not the general NaRaNCHaY.
60. S. (18:37) The difference between Kli and Partzuf, every Partzuf has five vessels...?
R. Yes, you have five vessels in each and every Partzuf or 10 Sefirot not more and not less.
61. S. In relation to the ten what is a Kli of Keter?
R. Kli of Keter in the ten is when all of us together unite and the biggest coarseness between us, directed toward the Creator in order to bestow, then that desire which is from everyone and is aimed to bestow with the biggest coarseness and the biggest intention, this is called Keter.
Reader Item 94 “Igulim do not receive the Ohr Elyon because they do not have Aviut”(19:44 - 20:45)
62. R. They're not listening, listen to every word that the reader is saying read it again.
Rav Reads: The circles don't receive the upper light because they have no coarseness, the circles have no coarseness from the aforesaid you can deduce why are the circles did not receive any pouring or any abundance from the upper light but must receive all of their lights from the light of the line. It is so through the vessels of circles precede the vessels of the straightness but they receive from the line, it is a simple matter they do not have any coarseness because all of their four phases are equal. That's only the vessels of straightness in the line have a Masach and Aviut, they are poured upon by the upper light and the circles receive from them. Meaning after the restriction light can expand only in the line, but line to some extent fills the circles.
Reader Item 95 “Any degree that receives from another and does not have any form of bestowal in and of itself is regarded as Nefesh” (22:21 - 23:15 ) read three times
63. R. Look at this definition it is very special.
Reader continues.... “For that reason they Ohr de Igulim is regarded as Ohr Nefesh....”(23:20 - 23:49)
64. R. In other words when the light spreads, the light spreads in the vessel without any participation on the part of the vessel where the vessel draws and organizes it, allowing it to enter or not, there is no such thing on the part of the vessel. If on the part of the vessel there is no influence on the upper light but the light enters however it chooses, then that light is called Ohr Nefesh.
Reader continues “because the circles did not receive from the upper light....”(24:19 - 25:02)
65. S. When the coarseness begins when the screen begins?
R. Coarseness begins when the vessel feels that it wants to be in contact with the Creator, to that extent it discovers it's coarseness. That is the way it is.
66. S. (25:50) Regarding Item 90 what does it mean that the circles receive from the straightness?
R. The line fills the circles we spoke about it I guess you were asleep, we said that the line passes through all of the circles from the outermost circle to the center of all of the circles and the GAR of the line, the first three Keter Hochma Bina still don't have coarseness in them this is why it is in equivalence of form with the circles and this is why it fills the circles. GAR of straightness fills the circles but ZAT, the bottom 7 are not in contact with the circles anymore and it creates the distance between the circles which are connected to the GAR, the first three of the line, Keter and the GAR of the line is Hochma let's say that we have a space, or a distance between GAR, the first three of straightness on which the first 10 Sefirot of circles clothes and then we have ZAT the bottom 7 of the line where there are no circles and the next degree, the lower degree have the GAR of straightness filling up the 10 Sefirot of circles which pertain to them and then there is ZAT the bottom 7 that don't have circles on them. That is how it works.
67. S. (27:47) It's not really clear where our Kli of the circles in the Partzuf, if there is no coarseness?
R. Kli of the circles are everywhere until they are organized under the restriction, the screen and the reflected light, what exists in nature all together is all Kelim of circles, the vessels of straightness exists only in Kabbalists to the extent that they can control that desire and each and every place in creation.
S. Spiritual vessels?
R. Of course the vessels of straightness are spiritual vessels, of course.
68. S. (28:49) Is there a difference between vessels of circles according to straightness, why does it say from the straightness you receive only the light Nefesh?
R. The vessels of circles can't receive more because they don't have the coarseness, they don't have the drawing, so any light that fills them is called light of Nefesh it is a light that comes passively from the perspective of the vessels of the circles even if the vessels of circles receive a great light from the line in the line it might be the light of Yechida but when it fills the vessels of the circles because you're not drawing, they're not pulling, they have no coarseness. So the light that dresses in them is the Nefesh.
69. S. (30:01) This desire with no coarseness in the circles what does it want?
R. That desire in the circles passively wants to be filled with the light according to the desire that the Creator made for it and it has nothing of itself, of its own, that is why it is called the female, it doesn't have the coarseness under the screen. Any light that fills the circles is a female light or the Ohr de Nefesh you could say how can it be if this light comes to the circles from the line and in the line it was a light of Yechida, the biggest, correct, but the circles don't draw it, they are just filled by it this is why it is called the light of Nefesh.
S. What is the minimum work in exertion of circles?
R. That is not a question, there is no work in the circles, no labor, no pulling, they are circles that existed before the first restriction, the screen.
70. S. (31:38) What is the relationship between the circles and the upper light and the circles towards the vessels of straightness?
R. Circles come before everyone.
S. Also the upper light?
R. No, but the upper light in the vessels of the circles are actually the same because if we are talking about the light we already say that it exists in something and they are vessels of the circles.
71. S. (32:17) The light of Nefesh is the coarseness of Shoresh?
R. The light of Nefesh comes from the root of course.
S. You need to screen to get the light of Nefesh?
R, Yes, if there's no Masach there's no light at all, if I can't be in any active action but only to annul myself like an embryo, we're not an embryo, Ubar, this is regarded as the light of Nefesh.... You can't do anything toward the pleasures of the Creator only to annul as I can't use anything in me, only to be dedicated to the Creator, whatever he wants to do with me let him do it, this is called Nefesh it is a great thing, meaning over everything that he does with me. I agree and don't criticize anything good or bad this way or that way, let it be. If it comes from the Creator so for me I want it to all be the same, from good to bad from bad to good and this is called an embryo, this is what I can be in the upper one. Then to grow from the upper one, that the upper one will do anything that it wants with it, but that annuls itself this is why upon that it can grow more and more with the light Nefesh do you understand? How not simple this is.
S. He annuls himself above all and it is a feeling of the upper one in some simple way?
R. Then he starts feeling that is under the control of the upper one and that is called the light of Nefesh not that it's under the control of the upper one and then it annuls himself, he has to advance to annul himself and then he feels the control of the upper one.
72. S. (35:04) Can we say the circle and the lines are like the right and left line?
R. No, the Igulim circles and the Yosher straightness are not like left and right, that is incorrect, circles you can't attribute them to the right or to the left or anything, circles are vessels that come from above and straightness are vessels that the lower one formats and organizes from below.
S. I was looking for the middle line so there's no relationship for the middle line between the circles and the line?
R. No there isn't.
73. S. (36:13) What is the force of livelihood that gets, not someone that has a point in the heart and gets the light of Nefesh, what is the source of their livelihood?
R. Who?
S. The big world that we will encompass inside of us.
R. I didn't understand...
S. The force of livelihood that people get, without that people are dead.
R. Yes.
S. We get the light of Nefesh when we want to become an embryo to completely annul, what happens to people who don't have the force of Nefesh?
R. They are in corporeality like we are now and receive their strength according to their degree, this is called outside of holiness, Kedusha, even outside of the Klipot, shell, they are all like beast, like animal in there and animate will to receive concerned only with their existence, they have no thoughts higher than existing and sustaining themselves and that is it. This is us.
74. S. (37:47) Can we say that the circles are the place where the Creator enjoys himself?
R. I can't tell you such things about the circles, no. We also don't attain the Creator in the circles, there is no attainment in the circles, there is no grip in the circles that we can say this is how it happens there, no. Sorry but I have no words for it.
75. S. (38:41) When the embryo feels the control of the upper one is just the point that he restricts himself, the point of birth?
R. Yes, you could say that.
76. S. (39:20) You said a moment ago that you have to annul himself before him that he will feel that he is under the control of the upper one so who is the annulment before?
R. Before the ten, through the ten we discover the Creator if I annul before the ten, as a result inside the ten I begin to discover the Creator. It is as Rabash writes “I discovered that only the friends exist.”
77. S. (40:15) We learned today that anywhere there is a desire that is where we need a screen and we also learned that all of reality is a desire to receive, does this mean that we need screens everywhere in reality?
R. Yes of course, this is why we people in this world must show, must have a screen on all of our common desires then the still, vegetative an animal will also connect to us, then there will be the general desire that the Creator created and all of it will be under the screen.
S. How does one screen differ from the other in the process of revealing NaRaNCHY.
R. According to the coarseness, different coarseness accordingly there is the screen, they are related to each other.
78. S. (41:32) What gives the Kabbalist the confidence to make the restriction and to build the Masach?
R. His connection to the group and his annulment before the teacher, before the Creator and the upper light that constantly tends to him and supports him and brings him all of the basis of the coarseness and the screen to be built correctly, then the upper light does everything but we have to participate as much as possible. At the end of the day do what Kabbalists say like a little boy and then you will succeed.
79. S. (42:39) What does it mean that there is a gap that they can receive the light through the line?
R. Between the circle straightness and between them.
S. The straightness the lower one gets from the line of the straightness.
R. That is very simple Malchut of the upper one becomes the Keter of the lower one.
S. Malchut of Keter of the lower one there's a gap between the Keter of the lower one and the line.
R. Where is it written?
S. It says there is a gap between the Yosher straightness and the lower degree?
R. Where does it say it?
S. We read it a lot that there is a line and a gap between the lower degree that it doesn't reach the lower degree.
R. Yes, however, find a place, right now I can't get away from it as I have a different thought.
80. S. (44:33) We are towards the end of the lesson can I ask about the first part?
R. Yes.
S. For about a week already we are working very strong about the middle line and we are discussing it in the ten on Zoom it is very strong and we feel like we're squeezing another drop in every lesson in parallel to that we see how the world really needs this it is exactly what the world is lacking especially in the western world. Can our explanation, is it completely dependent upon the inner revelation or the work to try to explain and discover it in the ten are they dependent on one another?
R. I don't think we can explain it to the world because the ego that governs people will not let them even hear it. How can it be that if I maintain black and they say white, one is minus and one is plus, one is reception one is bestowal, everyone feels themself opposite from others and don't understand that they can come together, that they can fall into a place only if we rise above the differences. When I rise to connect to others, that in my inclination through connection I find the middle line, the Creator, who connects us, it is simply uncertain how to explain it even to ourselves.
You are right that we have been in this for a week and still we can't feel it, to make it tangible, to bring it down to the lower ones you have to give them examples that they will feel you have to hand it over to them on a platter so that they can taste it. even theoretically it is impossible because we are not saying let's destroy the other one, the way that they think they can do. We also don't say let's diminish ourselves as that also is incorrect, the wisdom of Kabbalah speaks about the most difficult thing, but true that everything that was created in nature, in spirituality and in corporeality, every single thing has a right to exist first and foremost, do you understand? By this you already neutralized everyone right and left, you nullify everyone, they have a right to exist because they came from there, tell them, they're all religious in America.
How can you say that you can control one another, it is all how the Creator arranges it, the Creator arranges for us to use all of creation, what can you do? So we just need to connect to him and ask Him, :as He makes peace above to make peace upon us”, meaning that right and left with the Creator in the middle, that we have to be together, to complement one another. But a person cannot do this, without the wisdom of Kabbalah. Cannot. it will be at the extreme right as ruthless as the Islam and extreme left like the Christianity and only the wisdom of Kabbalah which is not Judaism as the foundation but the wisdom of Kabbalah this is what has to give them in a line.
Try to gradually write about it, but this is what has to become revealed and if it doesn't help through the connection between us, through the dissemination between us then it will be revealed through the wars of the Messiah, the Messianic wars. Then what will be revealed will be very bad, because we have to come to a state where everyone gives up and just cries for help and agrees to anything because they see that there is no solution. Let us hope that we will succeed. So far we are making progress, we just have to increase our internal dissemination in each group, in between the groups and we should also try to disseminate, to circulate as much as possible.
S. Just the feeling that the world needs this precisely?
R. Of course they need this, they don't need anything else besides the middle line, which is the revelation of the Creator to the created being in this world.
S. Will there be a more extreme state than now as it seems like it's going to explode any moment?
R. If it exploded it would be good, we are done with all of the worlds and all of creation and that is it and then the Creator sits in his holy place. We have to come to the end of correction to resemble the Creator to connect in such a way that our form will be the Creator according to our vessel. Then he will fill up this vessel, this cannot happen but only to the extent that the created beings are willing and that they want only this, the host is waiting.
S. (51:43) Bnei Baruch needs to keep trying to reveal the middle line in the tens that will bring
the ability to explain this to them or will the attempt to explain help us reveal the middle line in the ten?
R. Both, because by attempting to explain, we absorb the deficiency in them it doesn't matter in what way they are, but we absorb their deficiency even though we don't understand what it is. In us it somehow becomes processed and then we know how to present the middle line in a better way because for ourselves we seemingly don't need the middle line, This is why disseminating to the general public is so important. This is exactly what Baal HaSulam was concerned about, that we have to have their deficiency.
https://kabbalahmedia.info/lessons/cu/gITEZvKf?language=en&mediaType=video