Morning Lesson January 31, 2024

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

Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 7. #9 The words of the Ari.

(The thing is that these seven kings )

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Reading Item 9 (00:18) “The thing is that these seven kings are the Gevorot …”

Reading Item #9 Inner Light “The Gevorot that emerged in the world first…”

1. S. (09:28) What is the root of the sparks?

R. Sparks are seemingly reflected light. They are born from the clash, as we can see.

2. S. (10:15) He mentioned the three lines, Hesed, mercy judgment so that one is the right one is the left, so in translation and in Hebrew it sounds very similar what's the connection between grace and mercy, Hesed and Rahamim?

R. Hesed, grace talks more about the quality and mercy and the Rahamim talks about an action.

S. Is it caused by combining the measure of Rahamim and not Din and Hesed?

R. The combination of judgment in mercy and not judgment in grace because mercy is already in relation to the lower one. Is that what you are asking?

S. What does that mean that mercy is towards the lower one?

R. Mercy is mercy towards the lower ones it's more aimed that way.

S. Grace?

R. Hesed, grace is its quality itself.

S. Hesed is towards the lower one?

R. Yes.

S. What's the explanation that the sparks that goes down is correcting the judgments to be able to receive mercy later on when they were clarified and went into absolute as MAN so if the judgments already went to MAN they were already corrected why did they need the sparks to prepare them?

R. The main thing is the sparks.

S. Now when the sparks go down the correction happens or later on when they rise to Atzilut?

R. When they rise to the worlds of Atzilut.

S. What do they do now? What preparation do they do?

R. When they fall down, they receive more coarseness, they truly enter into the shattered vessels.

S. The Sparks fall with the shattered vessels, and they add coarseness?

R. No when they rise upwards later. Then they have within them also from the light that departed from them and also from the shattered vessels.

S. If they ascend to absolute they will get light right?

R. I can't hear well.

S. When they go to Atzilut they're going to get light there, right?

R. Yes.

S. What's that light in those Sparks? What does it do?

R. I didn't understand, repeat yourself.

S. The sparks that fall with the shattered lights what do they do?

R. The sparks awakened the vessels.

S. The awaken them now or prevent them from raising to Atzilut afterwards?

R. They are awakening them already now.

S. Why does it say that he gives an example of the sparks when they fly out they go out so how do they keep working?

R. As they fall downwards they nevertheless leave their impressions in the vessels that were turned off by them.

S. What do the vessels feel?

R. The vessels feel how much they operated upon the sparks.

S. If we could say emotionally what they remember the corrected state, the desired state?

R. Each action leaves an impression a record, and therefore what they did upon the sparks remains in them.

S. It has a longing, or they're drawn to be corrected later on?

R. Let's say yes.

3. S. (14:58) He explains that the lower Hey went up to NE and that was sufficient to correct the lines in GAR.

R. Yes.

S. Then ZAT the additional value is that when there's the shattering so the Gevurot fell with the sparks below, how is this correction, will it reward the ZAT with mercy so that such a correction happens? I understand correctly, that if the Gevurot value fell below with the sparks so there's a value to it, that the ZAT can also attain the Hassadim later on. He explains that in GAR there is a correction of the line that they are corrected already by the lower Hey rising.

R. Yes and not yet in the ZAT.

S. But it is connected to the Gevurot that falls with it.

R. What are you asking what is the benefit?

S. There's like an association with mercy and judgment that was created and what works for the benefit of the created being is that Gevurot fell with it so what's the correction here by raising Gevurot that will be rewarded with Hassadim the ZAT.

R. The ZAT can only be after the shattering.

S. Why are the Gevurot when they are corrected are what eventually will cause the ZAT to have corrected mercy and not that the mercy is the correction.

R. The Hassadim don't need correction because they were not corrupted, the Hassadim just go down a floor they go down a level.

4. S. (17:28) I want to continue the friend’s question, the ZAT were broken and those were the big heavy desires, and they have no screen and they fell. Now he says there are sparks and the sparks are parts of the screen, meaning that there is some possibility of correction there that fell together with a shattered vessels that have no possibility of correction. The first question: what are those sparks? What is the ability to correct? What is this screen? What does it come from?

R. From them supposedly being in holiness.

S. Meaning these are screens at the heavy vessels have seemingly but in the previous one it wasn't enough it ,wasn't sufficient they have a little bit of intention but that's the sparks and later they will do corrections and they will use those sparks?

R. Yes.

Reading item #10 (18:37) "It is written in Idrat Nasso…”

Reading item number 10 Inner Light ()

5. S. (24:42) A lot of what we are reading maybe you can explain this, in the beginning he says that the residue that remained of the Partzufim of Atzilut that remained unsorted are the entire good reward awaiting the righteous due to the creation of world etc. What does it mean there?

R. It means that whoever performs the correction is called the righteous so they receive those vessels and in them they can receive the lights.

S. This residue is actually everything is there that's what he's saying , yes? What does it mean that there's actually everything there in this residue?

R. Because it's the big desires to receive.

S. Because usually in our world residue is what remains behind?

R. No, here it's because he couldn't correct it that's why the last generations are the generation of the Messiah, that specifically the last lights are the ones that are rewarded.

S. He describes some kind of cumulative process that it gets lost.

R. Right

S. Maybe you can explain this if I understand it correctly there is the Mochin of Gadlut that accumulated and each one time there is Mochin of Gadlut it is like a layer that covers them or something like that?

R. In short the worst vessels are corrected in the end, that's why they are actually what caused the coming of the Messiah.

S. What is the matter of this chain of time we find in the world in terms of past and present? He says what was passes from internality and what is present is the externality what does that mean?

R. That all of these vessels accumulate on one another and are raised close to Gmar Tikkun at the end of correction.

S. What is the present that is drawn from externality what’s that mean?

R. That the time of the correction of the vessels comes.

S. It's present now as we understand the word present?

R. No, it's not written on you.

S. Not me but when he says that externality is always revealed to us apparently to us in this world an internality is hidden from us and it is destined to appear to us in the end of correction ,so what the externalities in our world now and our physical time I don't know what to call it now.

R. Why do you call it our time? Why not three hundred years ago or in another five hundred years? They can read it and also say it about their times.

S. I'm just asking what does he mean in the word present? When he says in the matter of past and present that what was past extends from internality and present extended from externality I'm asking if presents what do we understand as now?

R. What's the difference between you or someone who lives three hundred years from now? I'll also say now the present is what I'm living now.

S. I'm asking how to understand these matters there's some kind of cumulative process in each time there's a layer that’s revealed, that's how it sounds.

R. Right.

S. This layer that's being revealed right now in the present it means it's a layer that comes from externality?

R. I can't explain it. It’s something that's we can’t explain things that are above time, no. Coming close to it we can only touch it a bit but actually, we haven’t entered it yet.

6. S. (29:09) There's always when we read TES, it's like two or layers on one hand he’s describing actions and on the other hand behind those actions hides the intentions that drives all of the actions, when we read what should we focus on most, on the actions or the intention behind them?

R. Both, I cannot say, if you only read about actions so you'll get some kind of physics. If you read about intentions, you'll get something imaginary, but the combination between them in the way it's caused by the work of the lower ones, that's what we need to depict to ourselves.

S. We're here is this work precisely, how to correctly contain both of those things?

R. By our work if we reach a state that these things are revealed so they reveal all times at once.

7. S. (30:47) A question about the association of judgment and mercy, he writes at the method of reception of light in the first three Partzufim was in a certain way and after that there's another form where the cause that enables this second form is that Association of judgment with Mercy

R. The Malchut that ascends to Bina Mother. Well?

S. We know that in the example a person comes with money for example let's say one hundred Shekel, he has the screen and then he receives according to his forces, what happens in the second method he doesn't have money at all? What does he pay with?

R. I don't really get the state. Explain what state you're speaking about.

S. I want to come and receive in order to bestow, I don't have a Masach screen.

R. A screen.

S. I don't have a screen they say that there's the association of mercy and judgment, with what do I come to pay?

R. You have a cashier's check for next month. What? That's not okay?

8. S. (32:45) He writes that what was drawn in the past was extended from internality and the present is extended from externality is always apparent in this world and internality is hidden for us and does not service at all. What does it mean that it does not serve us at all?

R. It doesn't actually work in us in practice.

S. It's not that it doesn't operate whatsoever?

R. It’s not that it doesn't exist, but it works, but not upon us.

S. What does it mean not upon us we don't feel it?

R. Of course we don't feel it. It works through all kinds of let's say environmental systems.

S. It's all that was and now it's working in the background or?

R. Yes but it is what actually works it's not on us directly.

9. S. (33:58) That bank note that cashier’s check that you said I don't know if I have it, but the restaurant owner knows he has it and he has to come to the restaurant owner and kind of say to him that I have a check with you I want to eat?

R. On what do you base that?

S. That's exactly the question.

R. Well think about it.

S. I can only say what the Kabbalists write.

R. Which is?

S. That the end of correction is ready an opportune for an us and all your accounts will be covered.

R. The Creator will help.

S. With God's help.

10. S. (35:18) There's a sentence here that I don't understand for a long time, he writes that he created the world first in the measure of judgment and then saw it's not working and he Associated mercy and judgment why does he say that he created it in judgment and then join and then associated with Mercy as if he created something the Creator said it's a mistake right?

R. He saw that the world can exist in that way.

S. Then made a change?

R. Yes.

S. How can it be? I understand that the vessel can go have air but can go through shattering but how can it be that the Creator doesn't know in advance, he needs to try and see that it doesn't work and then only change?

R. Yes, that's what is written.

S. Why does it work that way? Is it kind of strange?

R. So what do you think?

S. I think in advance if we need first judgment and then mercy then it should be clear that these are the stages, but he writes it as if he didn't know what in advance. What does this point do and where the creator doesn't seemingly know what's in advance?

R. Yes and in such a way he saw that it couldn't exist that's why he created mercy and associated it with judgment. That creation needed an addition of mercy otherwise it couldn't exist, meaning reach the desire of correction.

S. My question is how could it be that the Creator, the Force, with one thought created everything, the Almighty, seemingly makes a mistake and is trying something that doesn't work?

R. That's how it is.

S. I understand that the vessel can make a mistake but not the Creator can make a mistake.

R. It's still hard to find words for it. That's the point that everybody kind of gets stuck on. A bit more time from this point we can’t run from it. It always stands there before us.

11. S. (38:19) What shattered the vessel or the screen, we say that the screen broke right?

R. The screen is the vessel.

S. That's the question after all the screen is the force of bestowal and the vessel is what felt the light entering and has pleasure. How can you then differentiate why the screen is the vessel?

R. Because from the moment that there is the first restriction the vessel is only built on a screen.

S. If we differentiate between the screen and the vessel then the vessel is the feeling of the reception of the light itself the impression from the light?

R. The feeling of deficiency the pleasure It all belongs to the vessel.

S. Also it's reception because we talk about the vessel feeling the inner light.

R. Yes.

S. When it shatters is it from the screen or the Kli vessel?

R. The sparks are from the screen, but the screen is the vessel.

S. That's hard to understand. So the sparks that leave the records, the Impressions what the records are, the feelings of pleasure that was?

R. Yes the impression.

S. Also the feeling of bestow is also inside the sparks, in these records?

R. If they get pleasure from that then yes.

S. Is there room to say that the sparks are also from GAR and also from ZAT of the Partzuf face? Or do we not talk in such a way or is there a division in the sparks between this part and that?

R. No I didn't see that.

12. S. (40:43) He writes here about two states, ZON, Katnut and Gadlut greatness and smallness if their doing good deeds they raise MAN to ZON by which they attain Gadlut of GAR and Mercy is revealed, God forbid they do bad deeds they cause the ZON being in a state of Katnut smallness. Then he writes also for each and every individual as far as its own soul. What does that mean?

R. Also that way a person works, and he gets results in Katnut and Gadlut greatness and in smallness, from all the actions, from all the records in man if he works this way or that way, this goes to Katnut and or that goes to Gadlut, sometimes for the good sometimes for the bad.

S. It depends on each individual?

R. Yes.

13. S. (42:32) What’s internal incorporation of a person?

R. As much as he knows how to better himself through contact with others I don't want to say strangers.

S. Can we say one impression from the convention? In the preparation for the lesson with you there's a social time we called it social time, we didn't exactly what that social time was but in practice when the tens prepared the lesson from an article I wanted to say that it was a convention with all the inter preparation we felt the spirituality of this convention truly spiritual and to say thank you to the friends that social time actually made this convention from an internal convention to an internal and spiritual convention so thank you.

14. S. (44:21) In the lesson and throughout the day we know all our work is in the Ten and our intention needs to be to bestow to the Creator and we try in this work and there's none else that can impact reality. On the other hand we live in a very heavy reality I would say, where our friends and our sons are in true danger for their lives. The question is how to connect between the two?

R. Just as they are working in their way the same way, we have to work in our way internally, and to see in all eyes as much as we add enjoying their battle.

S. Yesterday we read and Rabash and Baal HaSulam write about the three kinds of fears for his sins to live. So how from such fear which is very much on the flesh can we depict somewhat the real correct fear?

R. Try and in each and every one it has to be clarified.

Каббала Медиа

Каббала Медиа

Мой архивВойдите, чтобы ставить лайки, сохранять и подписываться на видео

Ежедневный урок1 серп 2023 р.(Утро)Часть 1 Рабаш. Праведник – и хорошо ему, праведник – и плохо ему. 38 (1985)

Часть 1 Рабаш. Праведник – и хорошо ему, праведник – и плохо ему. 38 (1985)

Рабаш. Праведник – и хорошо ему, праведник – и плохо ему. 38 (1985)

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

Мой архив
Войдите, чтобы ставить лайки, сохранять и подписываться на видео

Ежедневный урок1 серп 2023 р.(Утро)
Часть 1 Рабаш. Праведник – и хорошо ему, праведник – и плохо ему. 38 (1985)

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