Morning Lesson January 10, 2021 Transcription is made from simultaneous translation which leaves possibility for error

PART 2

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Histaklut Pnimit. Chapter 5. #3 ( According to the above, it is thoroughly understood .. )

Item 3 “The Ohr Hozer that expands from Malchut....” (00:01 - 01:48)

Item 4 “Eser Sefirot de Rosh are called Histaklut and the Eser.....” (01:57 - 03:49)

43. S. What does it mean that he raises reflected light in which the roots of the vessels clothe?

R. That he receives on the condition that he wants to bestow to the Creator with this reception otherwise that created being has no desire to expand, to bestow, the expression of desire to bestow rather than receiving from the Creator because the Creator has no deficiency except for a deficiency to give, it is the opposite world and we are in the world that is entirely of reception. It is the qualities of nature, the quality of bestowal on the Creator’s part from the upper world and the quality of reception on our part in the lower world. So we are talking about how I, being in the quality of reception can rise to the degree of the Creator and come to equivalence with Him as I bestow like He does.

S. What are the roots of the vessels in which it dresses, which the reflected light dresses?

R. The roots of the vessels are my discernments in what way I can work in order to resemble the Creator.

S. I see it when I do the act itself?

R. I realize it through the qualities of bestowal, how can I resemble the Creator when He bestows and I receive, how by receiving can I resemble Him, by bestowing, so for this I need to perform actions of reception, supposedly as if I am bestowing with Him so first I have to perform a restriction, rejection, screen, reflected light, calculation and then I don't receive for myself only to bestow to Him meaning I have to feel Him, I have to feel myself and I have to start filling myself above my desire in order to fill His.

S. Can you say that feeling myself is bestowing upon the 10?

R. No, I need to fill myself means I enjoy but that my enjoyment is that by this action I am bestowing to the Creator, obviously it is through the 10, I need to stabilize it in the 10. But that is already towards the Creator.

44. S. (07:06) We are trying to use all the principles of Rabash and Baal HaSulam but you have also told us not to call you “Dear” or “Beloved” as the salutations, you do not appreciate, I can notice that some of us are not respecting your wish and also, we are here to give room to everybody to contribute, but it seems like some are very dominant and they don't let others express this. How do you suggest we move on with this connection?

R. I am in the wisdom of Kabbalah over 40 years, everybody goes through changes and I until this day go through changes and I hope that before me, I have a lot more changes waiting. So what can you do? Every person works from his own nature the way he was raised, the way the Creator prepared him, when he comes to the group, we need to try to help each and every one advance to that form like the Creator wants to see us. Meaning bestowing to others, to the friends in the group, so that is it and let us help each other we need patience and to give an example, each one towards the others and in this way gradually through time we start each one connecting to the others in a way that the group becomes as one structure, an adaptation with everybody. This happens especially with the light that reforms that the Creator shines upon us and connects us. The main thing is that we need to understand the tendency towards connection has to be the main thing. Then even if there are all kinds of disturbances from one friend to another, it is the Creator standing behind the friends teaching all of us what to do. This is how we need to learn how to behave between us. If there are some that jump up and speak more, maybe they disturb you and you don't want to hear them or you want to study more, what can you do? That is also in order to correct you, after everything you have to feel that you are before the Creator. Only one thing you can't stand in the 10 if you have people who want to draw attention and take the 10 to all kinds of directions that aren't accepted in spirituality. Such people we need to just take out, their character is always to be outstanding and to be first, to determine, to decide to pool, to yell, all of these things are not accepted in the group as they really bother spiritual advancement. The rest will all work out. You will see, gradually.

45. S. (12:03) I previously thought that there were 10 Sefirot of the Rosh and 10 Sefirot of the Guf and the connection between them wasn't clear but in the excerpt, we read it says that Hochma de Guf is Hochma of the Hochma de Rosh. How do we understand this?

R. That is from Malchut of the Rosh comes from the whole body from there you perform the Zivug de Hakaa, coupling of striking, with the 10 Sefirot of the light of the Rosh and then she builds herself and develops in inner and out of her from Rosh to Guf and from that she builds the Guf and also the body is divided into Toch and Sof this all happens in Malchut of Rosh where the will to receive encounters the Upper light and from here the decisions come. How much to receive and how much not to receive.

S. And if we say that Malchut of the Sof is Malchut of the Malchut of the Guf?

R. No, I don't know, it is a question whether it will be understood and pure because Malchut of Rosh has the duty a different function of Malchut of Toch and Malchut of the Sof all of these different Malchuts are will to receive that in every Malchut it works in a different way, Malchut of Rosh goes to connect with the light and the Malchut of Guf it stops the connection with the light, the Malchut of the Toch ends the Partzuf, the will to receive and won't let it be in any connection from the light.

46. S. (14:18) Baal HaSulam says in the beginning we need a coupling by striking, Zivug de Hakaa, to reveal the reflected light as the roots of the Kelim, vessels, should we cause the coupling by striking?

R. We need ourselves to perform Zivug de Hakaa it is speaking about us, Partzuf is us, we do these actions with the upper light with the Creator.

S. In our groups do you see anyone in the groups doing a coupling by striking because if not they have no reflected light?

R. Everybody is doing it except for you.

S. No, I'm serious, what does it mean to do a coupling by striking in the group?

R. Meaning all ten are connected together and they want to resemble the Creator and they are willing to do it to such an extent that they feel the upper light shining on them and they performed the restriction, screen, reflected light and receive in order to bestow.

S. Can you give me an example of what we have to feel in the 10 to get to Zivug de Hakaa?

R. Everything we learn is to bring us closer to that action.

S. How do we do it in practice?

R. We connect between us above our ego.

S. You talked about hatred between us being revealed.

R. Everything's inside.

S. Do you see this happening?

R. It will happen if you want.

47. S. (16:04) He gives two names for reflected light Histaklut and Hitpashtut, what is the difference, why using two names for the same light?

R. It's not the same light if there are two names so it is two different lights. Do you know how many lights you have? How many dozens of names for dozens of different kinds of lights that is why I say in part 4 of TES we will learn that you have about 40 types of lights, reflected light and a few direct lights and surrounding lights and internal lights, many kinds that's how it is.

48. S. (17:45) What is the difference between the Sefirot in the Rosh and the Sefirot in the body, Guf?

R. The Sefirot in the Rosh are in potential, the Sefirot in the Guf are in practice and it is in receiving in order to bestow.

S. Can you make a precision, this Sefirot are the desire to bestow in the thought but in the body it is more emotional, connected to the desire.

R. Also in thought and also in desire we just divide that this is in potential and this is in practice the plan is in the Rosh and the implementation is in the Guf so it's called. It is all an intention, is all in thought it is not action with our hands it is with the relation, our planning towards the Creator is the Rosh, our actions and our desire in practice towards the Creator that is the body.

S. If you can explain again my yearning for the 10 for the friends this is my Rosh, head and what I feel is the result is the Guf, body?

R. You can say that too because we are speaking with the lights towards the Creator.

49. S. (19:32) Can we say that Malchut of the Rosh limits the light of Ein Sof to the Malchut of the Toch limits the light of Hochma and the Malchut of the Sof limits the light of Hassadim?

R. Yes, you can say that.

50. S. (20:00) What is the distinction between the roots of the vessels and the vessels themselves?

R. The roots of the vessels are in the Rosh, head in potential and the vessels is in practice in the body that is the difference between the head and the body

S. The state of the vessels is closer to the Creator than the roots of the vessels?

R. It depends on what you measure closeness or distance according to the action the body is closer to the Creator according to the planning, the connection the head is closer to the Creator.

S. Both are required in order to achieve?

R. Of course there is not one without the other.

Item 1. “Elaborate explanation for the Eser Sefirot....” (20:53 - 22:01)

Item 2 “Why is the Histaklut Bet necessary for the Kelim” (22:02 - 22:56)

Item 3 “Only one level of Eser Sefirot emerged in Histaklut Aleph....(22:57 - 24:49)

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