Morning Lesson June 29, 2022, Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Part 3:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter Seven. #9 ("Do not be surprised that we sometimes say")

Reading Item 9 (00:19)

1. S. (03:30) How inside of my Partzuf do you differentiate these parts of Keter, how are the different parts of the Partzuf relating the upper Malchut, on behalf of the Creator and the lower one which is Keter of all the Sefirot.

R. We are only studying general matters but truthfully in the Partzuf there are many discernments and in Keter obviously Keter bestows to all the other Partzufim to the 9 Sefirot below it. Through those nine Sefirot or eight Sefirot, it makes up itself the tenth Sefira of the Partzuf and there is the Malchut that gives its response back called reflected light and that it turns out that she changes all the Sefirot from below upward back and completes those Sefirot in a reflected light. The closer to Malchut, the Sefirot have more forces the further away, they have less forces, that's the reflected light and direct light that there are more forces from above downward. So it turns out that all of the separates from above downward they complete each other and in each one that there is 10 Sefirot in each and every Sefira after that each and every Sefira isn't just a Sefira, but it is a new quality different from the other. That is why by the incorporation of the Sefirot between them we have a new essence called a Partzuf. A Partzuf isn't just a collection of Sefirot, it is a connection between different qualities that contradict each other and all in all, they affect one another in a way the Sefirot want to complete each other. That is why in each and every one of them there is also in private ten Sefirot and then they also divide themselves to the first nine in Malchut and also there you have coupling by striking and reflected light on the direct light and more and more. Meaning that these things eventually never end, they just continue on until Infinity. Just like in our universe you see that there are no limits, and it does not end. That is how it is in spirituality. That is why it is difficult at first to speak in a general way about spirituality and in a private way we only speak about the different parts as much as we can express it in our language. Okay?

S. You talked about the boundaries, the boundaries of attainment of a Partzuf by the Kabbalist, a Kabbalist feels all these qualities as one whole or in some graduation, in some order between them?

R. A Kabbalist attaining the Partzuf, attains it in the way that that Partzuf is expressed in him, the way it is built in him, in the efforts of the Kabbalist. Through the efforts of the Kabbalist and it is not that it happens just like that, it happens in the Kabbalist himself and it does not happen anywhere else but in the desire of the Kabbalist as much as he can equalize himself with the Creator, so he starts attaining these actions upon himself. How can he equalize with the Creator, as much as he wants to connect to the group.

S. From your words it works out that there is such a Kabbalist, there's the equivalence of form with the Creator and there is something in between, which is let's say the connection in the group.

R. No, no, no, without a person incorporating in a ten he cannot be connected to the Creator. He could not be connected to the Creator. The Creator bestows upon him but in a different way and in the alternative way to awaken a person but in order to truly connect to a person that is included in a person, the Creator is included in a person, the person is included in the Creator, that only happens through the Partzuf and the Partzuf happens through the incorporation with the environment with the ten. There is no nothing to do here, just like it is written in the article that is what we need to do. You cannot search for some other way these are laws. The laws of nature.

2. S. (09:35) It is very interesting it says there is the median between them called Keter and understand this very well because here all of the things that we will clarify of I am first and I am last because the Keter is first, and he is last… I would be very happy for us while he was mentioning why Keter is in between, in the middle?

R. I'm not going to explain about it because we could speak about it and many words, and it still will not be understood.

S. What is the median?

R. The meeting is what is between the Creator and the Creator being. That is the Keter.

S. Do we need to reach that same Keter?

R. What is that Keter?

S. The feeling of Keter?

R. Yes.

3. S. (10:34) Can you explain with simple words, so we understand what world, Partzufim, Sefirot are?

R. The Sefirot is from the word Saphirr, illuminates, it is the will to receive that is restricted and there is a screen and reflected light, so it shines. A Partzuf is a collection of Sefirot, desires that are connected together even though they are different, but they are connected because they have one intention to bestow to the Keter, to give back to the Keter what they receive from it, from Keter to Malchut. That is why Malchut performs a restriction screen and reflected light and that reflected light ascends from Malchut to Keter, when it reaches Keter, in the Keter, the direct light and reflected light connect and from that you get an illumination through all of the Sefirot and that is a Partzuf. A world, because Malchut is comprised of five degrees of coarseness, from the desire of the desire, so all in all we have five degrees, and these degrees are called levels or values, or phases and these degrees put together or comprise a world. A world means 5 Partzufim that are also called Keter, Hochma, Bina, Zeir Anpin, Malchut, just like in the Sefirot of Partzuf Keter Hochma Zeir Anpin and Malchut only this is on the degree of Partzufim not Sefirot. and from that we have a world and from five worlds we have we get all of reality that the Creator created. You can call them according to numbers, names, Sefirot, you can call them whatever you want but altogether it is 5 Sefirot that gather into five Partzufim and the Partzufim gather into five worlds. That is it. That is the whole of reality 5 * 5 * 5 = 125 Partzufim or degrees.

4. S. (13:39) You said that in Keter of direct light and the reflected light meet, what does that mean?

R. Keter of direct light and Malchut of reflected light, that is it, that is where they meet the Creator together and in mutual bestowal.

Reading Chapter 8 (14:22)

5. R. (15:12) He wants to describe it to us so that we can depict it before us, like this picture ,because otherwise how could we be in any connection at least in somewhat, that we will be able to depict this in the air, in the front of us. Go on.

Reading Item 1 (15:35)

6. R. (16:15) So he wants to organize this whole structure of all the worlds.

Reading Item 2 (16:20)

7. R. (16:41) Here he is starting to use new names instead of saying Keter, Hochma, Bina, Zeir Anpin, Malchut, or instead of even saying YKVK, he starts using soul, body, garments, house. We will get used to using them but usually we use the names of the Sefirot.

Reading Item 2 (17:15)

8. R. (17:33) Meaning instead of saying from Keter expands Hochma, Bina, Zeir Anpin and Malchut he says that here we have a soul and organs and a body and clothes and the house. Sometimes he calls it the hall, roots, all organs, body, clothes, and the house, five phases.

Reading Item 3 (18:03)

9. R. (18:14) Meaning the world of Atzilut has the world of Hochma in it because the first world is Adam Kadmon it has the light of the Yechida or the world of Keter, Atzilut is Hochma, and it has the light of Haya.

Reading (18:39)

10. R. (19:45) The body has many many many parts we are not going to get into this, he doesn't teach them either.

Reading Item 5 (19:53)

11. R. (20:03) Meaning that we have Atzilut, Beria, Yetzira, Assiya, so the lower one is clothed upon the upper one he adds up on it.

Continues 5 (20:19) “This body is cloth inside the garments of Atzilut…”

12. R. (22:19) He is telling us that the structure is similar to us. There is a world, in the world there is a person, man, who is in his house and that is how it is divided.

Reading item 7 (22:38)

Reading item 8

13. R. (24:08) Meaning that we have the Partzuf of Keter and then we have Keter, Hochma, Bina, Zeir Anpin, Malchut so from Keter, Hochma, Bina, Zeir Anpin, Malchut, we have Partzufim of Keter of Guf then a part of Hochma a part of Bina all and so on meaning that Keter includes in its all the roots that are below it.

14. S. (24:39) This division to the halls, houses, where is this in the Partzuf is?

R. It's five parts in the will to receive must always be from the four phases of the right light and it is in Keter, and it is in each and every created being no more no less than five parts. So he explains more or less out these five parts, everywhere they are, themselves in connection with all the only thing he wants to explain to us as that all the worlds are one after the other, connected in such a way and from each and every the world the five parts have a result of every part of every world and in all those parts again and again and again and that is where it'll build one system..

S. At the end of the lesson I want to give a little bit of an impression instead of the ten Sefirot it is not a simple study; it demands connection, and it is probably the main thing and which we can reach the perception of what Ari is giving us here. So there is the matter here that during the study that somehow mentions that the ten, today in our ten one of the friends awakened to this and I feel that I'm studying it in a completely different way that is what I want to ask.

R. Great, I am very happy to hear such things, do it. What is it that you want me to constantly remind you, we are speaking how we have to be connected in such a way, you want me to talk about it more and more?

S. We have tens on duty they can also prepare to give us some guidance or aim something, it is an option.

R. I will be happy if you speak between us and learn such things and every so often let us say every half hour a representative from some group wakes up and tells the whole world, but we have to be in some way connected. But first you have to make sure you choose what he is supposed to say a sentence or two that the heart will jump out from it. I am for it. Thanks for saying. Thank you.

Reading Item 8 (28:53)

Reading Item 9

15. R. (30:35) Meaning of the phases of Atzilut are also in Beria but the lights of Atzilut are not in the world of Beria, the world of Beria is much less than the world Atzilut. It is below the Parsa, it does not have the light of Hochma but only the light of Bina. Not of Hassadim.

Reading Item 10 (30:58)

16. R. (31:31) Meaning all the discernment in the upper world pass onto the lower world each one against it, Keter to Keter, Hochma to Hochma, Bina to Bina, Zeir Anpin to Zeir Anpin and Malchut to Malchut.

Continues Item 10 (31:45)

Reading 11 (32:39)

17. R. (34:30) As usual we reach Hochma we form a coupling by striking and move onto the degree lower.

Reading 11 (33:20)

Reading 12

18. R. (35:37) Here it is all signed from above and there is no more than that. All in all it comes from above from predetermined absolute laws and that is how we are just studying it and will attain it too.

19. S. (35:56) Where do Hochma and Bina meet and what emerges from the meeting of these two?

R. There is no such question. Hochma and Bina do not meet, they only meet in the Hochma because Hochma connects them all together through its desire to bestow and no more than that. They are never incorporated together because they are opposite from one another, the connection can only be through reflected light that each one wants to bestow to the Keter, to the Creator. Okay?

20. S. (37:07) What does it mean hall to halls, what are they referring to by halls?

R. Hall to hall, it's Malchut, root, soul, clothing, and hall it is Keter, Hochma, Bina, Zeir Anpin, Malchut that is how they are called in a world of Atzilut it is the parts of the soul of a person of Adam. Okay?

R. We will stop here and continue tomorrow all in all we just have to get an impression by how he is saying it. It is good that you read it during the day just so that each one has it, some kind of general impression of it, a general impression. No more than that, it is not that we are studying this in all details, all of it, because it is something that we attain according to the rules we learned before incorporation in the group and from the group a tendency towards the Creator and then we start connecting so it starts organizing into Partzufim and worlds and Hall and Sefirot and all of these things. That is why it will all become clear for now, you see at what pace he is writing, he is not explaining much below either, so have a good day until tomorrow.

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