Morning Lesson February 21, 2024

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

Part 3:

Baal HaSulam. Foreword to The Book of Zohar. #36

Reading item #36 (00:27) “There seems to be a contradiction in their words. First...”

Reading item #37 (04:40) “It continued there but after it made that form of …”

Reading item number 38 (05:48) “The explanation of the matters from Beria from on…”

1. R. (10:00) That's clear there's nothing new here, he's just putting it in order.

Reading item # 39 (10:18) “It should not be puzzling to you since the four letters…”

Reading item # 40 (13:58) “He is called El Elokim…”

Reading item #41 (15:29) “Had His light not expanded on all creations by...”

Reading item #42 (16:37) “Yet, Woe unto one who ascribes any measure to him…”

2. R. (18:53) That's it, we completed it.

3. S. (19:29) The names of the Creator that he mentions here that belong to the Ten Sefirot, its fillings in the Ten Sefirot or is it the Ten Sefirot themselves?

R. These are Ten Sefirot with the light within them.

S. What does it mean that the Kabbalist discovered the name of the Creator in the Sefirot?

R. After all they attain Him, His name is made of the vessel and the light that fills it, and that's what they're expressing.

S. Why to call it by a certain name if there's a light in a vessel that it also has a name?

R. It is after all soul with names that are of the same kind, there's nothing else in this, it's simply so it will be easier to define what you mean. Just like in our world where you're talking about someone or something you express it in a certain specific grasp that you have on that matter and no more than that.

S. This unique perception that the Kabbalist discover it's in the vessel of the Ten?

R. If you discover in the Ten let’s say yes, so.

S. What does it mean that the vessel and the Ten get such a form that can perceive the light or the name of the Creator in it?

R. It's in accordance with the degree that he unifies all of his discernments, how he relates to the Creator. Meaning in what is he similar to the Creator to the same extent of resemblance similitude he feels within him as he describes the Creator in this way.

S. How does he measure his resemblance to the Creator?

R. Let’s say you're talking about a certain person who's being wise, when you say about him that he has a certain uniqueness, so you say that he attains this a certain way and you're close to him.

S. Towards the Creator how can I check it or measure it?

R. What else could it be, whoever attains Him in that degree calls Him by that name.

S. That I measure my equivalence?

R. Yes, by that you measure your degree of similitude to the Creator.

4. S. (23:24) What's the difference between Adam and the speaking degree?

R. Adam is in general called that way in totality, that's why it's called the degree of speaking is where that creature, that created being reaches the degree of speaking.

S. What's the difference between Adam and the speaking degree?

R. In Adam is what we know people, a creature created being that is flesh and blood who is in such a way that we call him an Adam, in spirituality Adam is one who resembles the Creator and is already in that he is that way we call him differently.

S. It's only one degree of man we can say of Adam?

R. In a person, in an Adam there are these degrees.

S. What is the soul?

R. The Neshama soul is the inner light the person attains.

5. S. (25:34) It's written that in the world of correction the quality of mercy and judgment were incorporated so what is the world of correction according to that? It is written that in the world of correction there is an incorporation of the quality of mercy and judgment so what is the world of correction according to it?

R. He helps us we are in him, we see how we connect the qualities of judgment and mercy and in this we see that there is attainment in the world of correction, to the extent in which they complete, they compliment mercy and judgment. You can't without judgment, you can't without mercy but the two of them when they connect together and equalize they bring us the measure of correction.

S. But even before the world of Nikudinn, it happens in the second restriction, the incorporation of mercy and judgment?

R. Yes.

S. So why is it called a world?

R. Judgment and mercy we talk about him beginning in the world of Beria, the world of Atzilut manages all of this matter and the worlds of BYA are what reveal it.

6. S. (27:34) But also in Atzilut there's Katnut and Gadlut smallness and greatness or isn't there?

R. In Atzilut, yes.

S. In the world of Atzilut there’s no Katnut and Gadlut smallness and greatness so there is Mercy and judgment because all the structure in the world there's Atzilut judgment

R. In the world of Atzilut, how should we say it in the world of Atzilut? There’s no greatness and smallness because all of the structure of the world of Atzilut is Bina, and therefore, Katnut smallness and greatness are not felt there.

S. The world of Atzilut is on the vessels of the phase of the root that were added at the phase 1, meaning what came out was on Katnut smallness was the root and the world of Nikudim that added the vessels to it. So the vessels they added there are they always active or could they fall below the Parsa and not be active anymore and that only the root is there such a state or is it always in all of its magnitude?

R. We can't say about the world of Atzilut that it has Katnut and Gadlut.

7. S. (29:37) He writes that in the world of correction there was an incorporation of the mercy and judgment meaning that he raised the Sefira of Malchut and brought it to the Sefira of Bina that is the mercy, so the world of correction is Atzilut, right?

R. Yes.

S. So before we reach Atzilut there's no corporation of mercy and judgment?

R. Yes.

S. He continues and says that the vessels of Malchut were rooted in Bina, meaning that Malchut even though she didn't rise to Atzilut what's this action that the vessel were rooted?

R. Yes but she receives into her vessels of bestow and to begin to be corrected.

S. He says that the opposite it's the vessels of Malchut rooted in Bina. What does that mean?

R. That Bina can give the light of correction according to the measures of Malchut and her.

S. Before Malchut reaches Atzilut before the world of correction that's incorporation of mercy and judgment, sorry judgment and mercy, is there some influence of it before the world of Atzilut?

R. According to its rise to the world of Atzilut they receive correction.

S. What happened before then?

R. It wasn't yet there was a shattering.

S. So, there wasn't even an opportunity to correct?

R. Yes.

8. S. (31:40) What's special about Malchut rising to Bina?

R. The collaboration, cooperation.

S. So, there's a cascading from above downward and the created being could have sent to Him through Ten Sefirot?

R. Without the rise of Malchut to Bina there would be no correction.

S. Why can't Malchut just resemble the Creator every time?

R. By what force? There is no force of bestow in Malchut.

S. So, where exactly does this start the Malchut going to Bina now the created being wants to be corrected. Where does this action start?

R. The creature that wants to be corrected performs actions that bring him to couplings, in which there is judgment and mercy.

S. What does it mean that it rises to Bina?

R. He rises to Bina he's restricting the Malchut in him and is working only with the part of bestow and him, the Bina in him.

S. So, then he starts through the Ten Sefirot, before that, he can't do anything?

R. Yes.

9. S. (33:16) The Restriction is on Bina or Malchut?

R. The restriction is upon the Malchut.

10. S. (33:40) Today we read a lot. There were a few lessons that we read a lot and it's special. Sometimes there's lessons where a person is alert and reading is good. Sometimes he's sleeping a bit. How to know if there was good, correct work in drawing the light?

R. It depends on a state a person is in, from the incorporation of Malchut in Bina he receives in the lesson he can then during the day use it.

S. What is the incorporation of Malchut in Bina that he mentions?

R. Vessels of reception, vessels of bestowal that are in him in a certain intermingling already and he can sort them and bring them to correction.

S. Of himself, of his own?

R. Yes.

S. What is about the friends that he has to connect with? What are they the vessels of Bina and for him it's Malchut?

R. He doesn't correct them.

s. so what does he do with them

R. he's Incorporated in them

S. so what are they towards him

R. towards him he uses them as with Bina

S. What does it mean that he uses them throughout the day you said, the vessels of Bina of Malchut during the lesson as he was working in? I don't remember the exact words. That he can reuse them later on throughout the rest of the day. What does it mean to use them in the incorporation throughout the day?

R. He’s Incorporated in them.

S. What is the act of passive it was as a result of what happened in the lesson?

R. It depends on him.

S. It depends on him during the day of what he does or?

R. The lesson gives him connection but besides the connection, besides the connection he, I don't know what to say, he uses them. Nevertheless, like it or not, it's the vessels that we are constantly working with whether we like it or not, whether we understand it or not, but we're in them.

S. It’s like Rabash said in the article it doesn't matter what he prays but what's actually written on his heart? So how aware should a person be active about the work or like he says, it doesn't really matter?

R. As much as possible yes, but believe that even though he doesn't feel where he is he nevertheless goes over all of the vessels.

S. I just want to come back to the first question. So what's most effective in drawing the light that reforms in the lesson and what's most effective in drawing the light during the day?

R. During the lesson I want to adhere to those actions that are in the book before me or that the group is speaking of in the lesson and after the lesson I want to join vessels of the bestowal of mine. I want to join my vessels of bestowal in the same actions that I'm going through throughout the day. Meaning, what I think about in the middle of the day, I want to join all of these to vessels of bestowal.

S. So during the lesson first of all there's the action that we read about and I want to adhere to them and there's what the group talks about that also when we talk between us the friends raise deficiencies in the there's light in that, hear the work isn't so clear when there's like a dialogue between the student and the teacher. What should a person do when there's a book and I read with the reader we kind of know what to do even though we scatter and come back and that's the process when we ask a question and you answer what's the most effective way to draw the light that reforms?

R. Through the connection between us, you also read today, by us incorporating one another and a higher degree from us we went to nullify before it and this way, we raise ourselves up we lift ourselves up, it's called being Incorporated in the Upper one.

S. When you talk so the work to incorporate in the Upper one is clear but when the friend asks a question will also in a certain extent it's clear that there's a deficiency from a friend and he's higher from you but sometimes our states that friends express their deficiency in a very long way in the past we didn't have that but I see that today you let the friends shares their deficiencies and their stories do I understand that this is right yes or no, so it's not like a real question it's like an expression, here I don't know exactly what to do and how to work with it is it also like a regular question?

R. A person asks from the feelings in his heart and therefore we need to try to understand him better, to come closer, and to incorporate with him and when we are incorporated with him the Creator finishes our work.

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены