Morning Lesson January 25, 2021 Transcription is made from simultaneous translation which leaves possibility for differences from audio

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 4. Chapter 1. #6 (However, first the entire Ohr was of the parts that reach Atzilut)

Item 6 “Kli de Akudim is Keter, Eser Kelim KHBTM (00:01 - 00:34)

36. R. We are studying together that the Creator created the will to receive, now in order to govern that will to receive and to bring it to identifying with the Creator, the will to bestow, then the Creator arranged that the relation between his desire to bestow and the will to receive of the created beings will pass through degrees. So, it is impossible to get it into the will to receive directly but only through Partzufim and Sefirot, you get to a state where the upper light which is all in order to bestow can gradually reach a state where it has some connection to the will to receive. In that way they will advance towards each other. So, when he says that the whole connection between the upper light and the will to receive, it is done through degrees where the upper light is gradually weakened and until it comes to a degree where it can be connected, in contact with the will to receive. In the worlds we said that we have the world of Akudim which is a single vessel, the world of AK and the world of Nekudim, where in that world you have the beginnings of the vessels, desires which are becoming revealed and the worlds of Berudim, which are worlds where the created beings are and they can rise from there to a connection with the Creator. So, the world of Akudim is the world of AK, the world of Nekudim, and the worlds of Berudim, is BYA, so item 6 the vessels Akudim is Keter and below that you KHBTM which emerged.

Item 6 “However first the entire Ohr was of the parts.... “ (03:25 - 03:58)

Item 7 “There is force of Eser Sefirot in the Ohr Elyon: (03:59 - 04:49)

37. R. For us it is important to have 10 vessels which can reveal 10 lights so in total these 10 lights when they connect, they supply us with the feeling of the upper light, we cannot grasp the upper light all at once but only when it is arranged with certain variations, certain changes as 10 parts.

Item 7 again (05:22 - 08:08)

38. S. Akudim Is in the Behina Aleph, first restriction and Nekudim is Nekudot after SAG, and Berudim happens after the shattering, in what context are we talking about these worlds now?

R. What exists between us and Ein Sof, infinity, that is these worlds and through all of these worlds we receive the upper influence and we also raise our prayer through all of these worlds.

S. Only Akudim is in the first restriction or all the other Nekudim and Berudim as well?

R. The Nekudim and Berudim also exist in the second restriction but in the world of Nekudim, the second restriction is canceled and again reaches the first restriction and so they shatter as a result there is an additional correction and in Berudim what comes after that, they rise after the shattering of the vessels and there exists all sorts of systems which do not allow the vessels to return back to the first restriction. they don't allow them to break, the second restriction is not canceled.

39. S. (07:31) He writes here in item 7 about different kinds of ten Sefirot in the world Akudim and Atzilut, how are they related?

R. The structure is always the same structure, but the intensity is different, it cannot be that existence will be if not 10. Those which are bound together with a single mission, a single task. So, we have these groups, Akudim Nekudim and Berudim.

Item 8 “It drew Ohr Akudim from Peh to Tabur ....” (08:31 - 10:05) reads twice

40. S. What is the division into the Akudim, Nekudim and Berudim?

R. The connection between the Creator and the abstract upper light and the created being which is the will to receive, connection needs to be through a certain compatibility that the created being was created by the upper light which is the Creator and it needs to be compatible. That could be achieved only when the created being adjusts itself to the Creator trying to perform all of its actions so that the will to receive performs such an action similar to the actions of the Creator which is in order to bestow. The created being cannot turn itself into a source of light as the created being cannot create pleasure from itself and give it to the Creator like the Creator can. But if it uses the will to receive in order to bestow contentment to the Creator because it cannot do anything else but to use its will to receive to bestow upon the Creator then he discovers that because the Creator wants to bestow upon him, the Creator loves him. So, if I receive from him, by that I can give him contentment and pleasure. Then it follows that the created being, by using his will to receive, his will to receive in that way where he receives in order to bestow upon the Creator, he is truly bestowing upon the Creator because the Creator to begin with loves him and wants to bestow upon him.

So, it follows that the created being has the same capabilities as the Creator. If he makes a restriction over himself not to use the will to receive but only to receive if it is in order to bestow upon the Creator, then it is truly bestowing. According to the measure of equivalence of form between them they connect. That is the whole of the wisdom of Kabbalah. How to receive and in what way, by what actions can all of the pleasures and fulfillment be received from the Creator, the pleasure that he so much wants to give to the created thing so that is on the condition that the created being receives it in order to bestow upon the Creator. It is very clear, it is very beautiful, there is nothing here that's a created being cannot do, because if pleasure comes to him from the Creator, also the will to enjoy comes to the created being from the Creator, so if I use these two I make a restriction over myself and I use it only in order to return, to reciprocate to him. It follows that I am performing the same act of bestowal to the Creator that he performs towards me and so we advance.

41. S. (13:38) What is Akudim, Nekudim and Berudim are defined as worlds, what does it mean that there is some place in the Malchut of Ein Sof that there is the world of AK also determined as the world of Akudim?

R. A world is a series of Partzufim which use a single level of coarseness, Dalet, Gimel, Bet, Aleph, Shoresh, 4321 as a cascade from top down when they complete this action, this world is completed, ended and through Ein Sof they reach the next world after finishing the previous world.

42. S. (14:44) He says in the previous letter that he doesn't identify the ten Orot, lights so what is he working with actually?

R. That doesn't matter to us now, he works with the ten lights and there are always 10 lights and 10 vessels, no more and no less otherwise there wouldn't be a reality.

43. S. (15:18) He writes in letter 6 that all of the parts got to Atzilut as one Kli. What does it mean that they all disappear in one vessel?

R. One Kli was sufficient to reveal all of the light from the Creator then we need 10 vessels and the connection between them is in three lines and we will learn this, that the weakness of the created being is when he can't receive in a simple, apparent, clear way from the Creator, he needs the bestowal of the Creator needing more different vessels to discover the Creator’s relation to him.

44. S. (16:15) Everything that we are reading now is there a Masach?

R. If there is no screen there is no reality for the lower one, the entire reality of the lower one is in the Kli.

S. All of the reality in the world is where the light hits the Masach?

R. I don't know about what we know in the world we are in an imaginary world you can't say about it that it exists, but what we read in TES, is all revealed to the created being who has coarseness and a screen with an extent of resemblance to the Creator.

S. It turns out the Creator makes a vessel, wants to enter the Kli and cannot, he builds a screen himself and then he enters the vessel, he does everything?

R. Of course.

Item 9 “A Reshimo that was left after the Histalkut ... “ (17:29 - 18:36)

Item 10 “Since the Ohr left all at once ....” (18:37 - 19:43)

45. R. Why is the world of Nekudim called Tabur?

R. That is not something we're learning now and don't give me questions you want to know, rather than what we learn together, all of us.

S. I thought it was relevant to the material. It says that every state where the light departs from the Kli how do we feel this in the work?

R. Try to draw the light and you will see how much it then departs and you have to believe that the departure of the light, once you had some attainment, you had a feeling and then it departed, this departure makes a greater vessel.

46. S. (20:46) If in the world of Nekudim already there were conditions for the breaking and the creation of our world, why was it necessary for the world of Nekudim?

R. All of these vessels have to be organized after the shattering in the world of Nekudim when these vessels, these desires correctly organize and from them you can make the worlds of Atzilut, Beria, Yetzira, Assiya, so later more internal Partzuf can come out of it called Adam and this Adam will also go through a shattering and its pieces are us. You understand that there are more systems on the way from the light of Ein Sof until our situation, why should it be this way? Because there is a big difference between the light and the vessel that is why it has to be worlds, Olam is from haElemah, concealment, so there has to be more degrees of concealments and out of these degrees of concealment we can exist below them, even opposite of the Creator on the one hand. On the other hand, there is a ladder, some means by which we can every time improve our states and reach resemblance to the Creator.

Item 11 “There are Eser Sefirot found in this Kli ...” (23:02 - 24:29) reads twice

47. R. There is no recognition of ten Sefirot, not enough, everything is Akudim, this is why they have to divide it into Nekudim and then into Berudim.

Reader continues “also the light departed together ....” (4:42 - 25:00)

48. R. I would like us to know in general the 4th Part and then we will see what we learn out of it.

Item 1 “Explains the Reshimot that remains after the departure ....” (25:11 - 26:19)

Item 2 “The departing Ohr leaves a Reshimo in its place” (26:20 - 27:21)

Item 3 “Every Ohr Elyon to its Tachton is like father to son.” (27:22 - 28:22)

Item 4 “When the Ohr Keter departs, it leaves a Reshimo ....” (28:23 - 29:23)

49. R. Meaning the Reshimot and the lights are always doing this mutual work because the Reshimot are the same light, it's just according to the intensity of the vessel it shines only as a Reshimot.

50. S. (29:47) On one hand it is really felt how critical it is to receive some lesson here from this towards the upcoming Congress, on the other hand it is not understood where the orientation of this part of TES, in all this?

R. We have learned the first part of TES, second and third part and now we are in part 4. It goes according to the cascading from above downwards, what does he say in the first part, know that before the emanated beings came, a simple upper light filled the entire reality then he explains to us how in this light, a desire was created and how this desire is divided into different parts and how these parts are adapted more or less to the upper light, so that the upper light can be revealed by them, that is Part 1.

In part 2 he continues the same desire that was created is round as the light that created it, later this desire comes to actions of equivalence of form with the light and these actions of equivalence of form with the light there is a matter of a circle and the line. Then we learn a circle and the line in the second part of the study of TES. After he explains the circle and the line then he also explains to us the parts we have in the Partzufim, Galgata AB SAG MA BON, in general in the third part he even talked about animals, still, vegetative animal and speaking all of these parts in general meaning he is trying to tell you that everything we have in reality, whatever we see or we don't see is all part of the upper light, all included in the upper light in the vessel that he created. Through this vessel we are invited to get to know the upper light, that is it, that is the 3rd Part.

The fourth part has more details is about how many vessels, how many lights, how many Reshimot how many parts of the Partzuf are there in the spiritual structure, what connection lies between them, how do they determine what is the part of the light in the part of the vessel, the opposite exist in reality and how it determines, this is what we learned from the fourth part. You will see details that are here, which are very interesting and on the other hand we don't remember all of these things, we can't remember, but later when we go into the storage what action we understand what the 4th Part was about.

S. Now in the 4th Part we are talking about the mutual work between the records and the lights?

R. We always talk this way, there is nothing else besides talking about the light in the Kli so, the desire that created being and the desire of the Creator, as much as they have to reach some adaptation between these two desires, make your will like his.

S. Why should I not learn TES with my mind?

R. Because by that you grow further away from the spiritual actions, you should learn the study of TES like the way the wisdom of Kabbalah obligates you to learn this, in order to draw the light that reforms as he explains to us and Item 155 in the Introduction to the Study of TES. That when a student learns he is actually drawing the light that reforms by his intention, by his intention. Then that same light that he awakens corrects his vessels then he understands what it is about, not through his corporeal beastly brain, by that he can't learn anything except for ordinary wisdom. What he makes of all these things. Were it in this world, so be it, you are studying some wisdom, but if you are studying a spiritual world, meaning qualities that are opposite of this world, trying to understand it in this world is impossible. It simply doesn't fit in, understand? That is why learning TES in your brain is called idol worshiping. Simply. because by that you don't act towards any correction in the world, on the contrary. Only by you receiving a spiritual vessel can you start understanding by them what TES is about, and in general the entire Torah.

S. Maybe we can understand why now it is so important towards the Congress to receive this lesson?

R. No, no. We should simply learn some part of TES which we should cut off for ourselves, one bit, this is how we advance. When we enter spirituality and we have this feeling of what we're standing before we will look differently at these texts. We will know how we attain out of what we read, how to attain the spiritual fulfillment, the spiritual actions in a stage where we read the text, we feel the lights that are acting upon us and they change us, they truly change inside us, mind and emotion and accordingly they fill us with themselves. That is what we need.

51. S. (37:26) Baal HaSulam here talks about when the upper light returns to its source then it draws the reflected light from there, can you explain because we learned that the creature makes the reflected light by his intention back to the Creator.

R. The problem is the passing from one place to another, from one degree to another, one Partzuf to another it all comes by the work of the upper one on the lower one, it is the same with the reflected light. We have learned that there is a screen which performs the restriction and then when the upper light comes to it, it rejects it, the reflected light. That is true, but it is according to the extent that the upper One lets it, or gives him the recollection, the force to resist only by that can he perform his action. This is why the question is these actions should be listed under the lower one or the upper one. The way we are going to learn is that everything is only belonging to the upper one.

S. We then maybe sharpen such a point, he says that the light emanates when they depart above ....

R. Reshimot is a recollection, or a record is a piece of data, information about the lights and the vessels that used to be in the Partzuf and what is left now, again between these recollections gives you whatever is in it, the experience of a new vessel. The HaVaYaH of a new lesson.

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Baal HaSulam. Preface to the Wisdom of Kabbalah

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٢٨ أغسطس - ١٨ سبتمبر ٢٠٢٦
Lesson 2٤ سبتمبر ٢٠٢٦

Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır