Morning Lesson January 22, 2021 Transcription is made from simultaneous translation which leaves possibility for error

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Histaklut Pnimit. Chapter 14. #2 ( We shall now speak from the perspective of the general Parsa )

Item 2 “The general Parsa interrupts between Atzilut and BYA” (00:01 - 03:42)

40. R. Let's try to draw a little bit. I went through different periods of teaching the wisdom of Kabbalah and I made so many drawings that you can see in the archives, thousands of diagrams, not hundreds but thousands in many different styles. You can go in there and see but still in order to give us some sort of a picture we can be certain of where we are. Rav is Drawing: From Ein Sof we have the emergence of the world AK now we have Rosh Toch Sof, all of the Partzufim of the world of AK they get organized above Tabur from the Peh to the Tabur, AB SAG MA BON, Partzufim of AK. Adam Kadmon, then we have the emergence of the word Nekudim of Partzuf SAG emerges the world of Nekudim and it divides forming the concept of Parsa and all of the connections that we have happening above Parsa is the world of Atzilut and below Atzilut we have the world's BYA. These are all the world's, 5 world AK Atzilut Beria Assiya, above we have the world of Ein Sof and down here is this world, (marked as “we”).

41. S. Just to say that in the system we can see the drawings in real time even if they're not on the screen you can push on the button on the top where you can watch the sketch live.

42. S. (08:12) He writes the world of Atzilut came out from this Parsa, what does it mean that the world comes out from a Parsa above.

R. Write this is the measure of distance and here is the Tabur and the Sium and Peh of Rosh of GE, AB SAG MA vBON, this is Tabur. So the question is what?

S. What does it mean that the world of Atzilut comes out of this Parsa of the world of above?

R. This is because in this place there is a governance of the force of bestowal, the force of Bina therefore all the actions happened from below upwards Parsa upwards from upwards, one who knows how to build himself can live in the world Atzilut.

43. S. (10:13) The world of Yetzira is Hod Netzah Yesod, so Shoresh is Assiya and Aleph Yetzira ....

R. Yes that is correct.

44. S. (10:58) Why is it written that the world of action receives from the root, the coarseness of the root, the world of Yetzira from the second phase and so on.

R. This is because from above from the Peh of the Rosh of Galgata everything that happens below is according to the thickness of the screen, so here Galgata, AB SAG MA BON, also a screen that is in the fourth discernment but it is the Root 1 2 3 4 of the Behina Dalet then you have the world of Atzilut which is the coarseness of the Behina Gimel, the general Aviut, general Masach of Gimel, Beria is Bet, Yetzira is Aleph, Assiya is Shoresh, so that is the refinement of the screen, this is screen number four, this is three, two and one then zero. This is the screen size as it becomes refined.

45. S. (12:39) Where is the light of birth revealed?

R. What do you mean, the light of birth?

S. The light above the Parsa is direct light and below is the light of birth which is different.

R. It is a light that doesn't come from an increase and overcoming rather it is the light of Nefesh it is so light of Toleda, birth of outcome that is a general light, the primary light is here in the world of AK, what comes through the Tabur, is only the light of Toleda, of a corollary and mostly what comes from the Parsa, so this is called the light of birth, meaning a small illumination that comes from the world of Atzilut through to the worlds of BYA.

46. S. (13:50) The world is five Partzufim, we see it in AK but in Atzilut it says one Partzuf.

R. I didn't draw one Partzuf, what I drew here is a place for the world of Atzilut but clearly there are five Partzufim in it, there has to be in each and every place it can't be any other way. Anything divides into 5 or 10 depending on how you count it but it is always the same structure. Otherwise, the light does not appear if it is not a complete vessel.

S. So the world of Atzilut is in AK?

R. All of the worlds are dressed over the world of AK, this is the Keter and over at you have the dressing of the ABYA, it is like this ABYA, these worlds ABYA clothes the structure of AK called Keter.

47. S. (15:26) It turns out there's no big difference until the second restriction and after the second restriction?

R. I don't understand what you were asking there are vessels that can stand at the first restriction and these are the vessels of AK, after that there is no power for the expansion of the Kelim that can resemble the Creator, resemble the lights but only in the second restriction which means that we no longer work with vessels of reception only with vessels of bestowal and this is what happens below the Tabur. No true vessels of reception. There is only AHP de Aliyah, which later we will learn how it happens but the difference in the vessels that are below and above the Tabur is that above the Tabur there is power to stand with the will to receive in order to bestow and below the Tabur there cannot keep the will to receive in order to bestow directly but only if we work with the vessels of Bina and then we are able to support them, to join them with vessels Malchut.

48. S. (16:59) What is the Aviut, coarseness of the screen?

R. The coarseness of the Masach, screen is the same will to receive that we can attach to the intention to bestow. This is the coarseness of the screen. It is the will to receive that we can add to an intention to bestow.

49. S. (17:29) Continuing that question we said the coarseness in the screen is when we overcome disturbances during the day, what are we speaking about here and now?

R. It depends what you're talking about, here in the whole drawing you have all the worlds and all the Partzufim and all the Sefirot, it is an overall picture of the whole of reality from Ein Sof down to this world.

S. In the spiritual world, let's say what's closest to us, so coarseness and screen is receiving the light?

R. Of course, there, everywhere above this 0 above, we're talking about the resistance of receiving in order to receive and what is the form of bestowal that we can be in which is why it is already called spirituality, below that is corporeality.

S. And what if all of these degrees, the degrees of the screen and the light so why is there a division between the world of Atzilut and the rest is Parsa.

R. The world of Atzilut can still discover some light of Hochma in it and that is why it is called Atzilut, also from the world Atzil, which means unique or Eztlo which is his domain where the light of Hochma appears, however in the world BYA they don't contain the light of Hochma at all only the light of Hassadim that which is why it is called the light of Toleda, the light of corollary.

S. We said before that a larger coarseness is lower so it should be opposite?

R. No, the greater the world is, the greater coarseness it has in order to bestow, that makes it higher, this is the inverse relation between lights and vessels, the greater will to receive that I have in the more I can use it in order to bestow that makes me higher, that means my attainment is greater. The light I discover is greater, the Creator’s discovery is greater. it all depends upon the coarseness with the screen.

S. Can I say that the world of Atzilut uses all of the previous worlds to receive the light of wisdom?

R. Of course each and every world if it receives some light, let's say the world of Yetzira this light has to go through it to come to it from Ein Sof through all of the worlds to the world of Yetzira this is how all of the lights have to travel and if we make some action than our action travels through all of the world's to Ein Sof and then the light comes back to us from there as a result of our actions.

S. I can't understand how the world of Atzilut can receive the light of Hochma if it is supposedly the most high?

R. It is higher because it uses a worse will to receive yet it knows how to make it the will to bestow and being clean like you mentioned, is because it has a very dirty, filthy will to receive but it makes it and uses it in order to bestow that makes it clean. So being clean doesn't mean that the coarse desires disappear, they are rather under a Tzimtzum, restriction, screen, one who is greater than his friend is inclination is greater than himself. If you want to see the dirtiest vessels, they are here above and if you are thinking about the smaller, lighter vessels it is lower. The coarseness does not purify only the screen, the screen comes on top of the coarseness and turns it into purity. Meaning that on top of all the coarseness there is purity, it is not like a cinema, it's not a theater here, the Kabbalists are very filthy, coarse people in home horrible desires arise, that is how it is, but they overcome them in order to bestow. What a Kabbalist discovers as he rises up the ladder through the upper degrees, a common person doesn't discover even a bit of that. It is like a little ant or a little bug, you don't recognize the true coarse, horrible desires that exist in human nature. Only when we grow we start getting the desire to rob, kill and burn everything down, horrible. This is the growing will to receive, which grows for us to correct it.

S. How do they correct such coarse desires?

R. By connecting in the 10 and drawing the light that reforms correcting these desires to in order to bestow. This is why there is a ladder of degrees where you don't discover a desire that you can't yet correct, from above downward all of the desires are laid out in a way that you can gradually step over them from below upwards, discover a coarser desire and then use it in order to bestow, again coarse desires and use it in order to bestowal. These are desires that we don't have something similar to this in our world, it's not just robbing or lying or killing it is much more than that. You are smiling, but just you wait. You'll be crying.

50. S. (25:17) It's not clear where the first phase in the Peh of AK exists?

R. The Behina Aleph?

S. No, the Dalet, fourth.

R. The fourth phase is here in the Peh.

S. What is left below the Sium?

R. Below Sium Raglaim there is nothing, no desire, no screen, no nothing spirituality ends at the Sium Raglaim.

51. S. (26:22) Continuing that when we speak about TES does it teach us the connection between the ends and us, Sium, how does that connection happen?

R. Only if you rise above the Sium and even the world of Atzilut not just the world of BYA but the world of Atzilut, then you understand what comes down to this world and why and not before that. When you are here below you will never understand what is happening to you and where it comes from.

S. So it is not like a gradual learning process where you have to jump up and see?

R. First we need to attain the upper one and then we can see how we receive what cascades down to us to the lower one as it is written.

S. So there's not a chain of development?

R. What brain do you want to use to discover things that are above you if you didn't reach it, you are speaking about reason, what reason do you want to get there with and how can you? If you are not on the degree that you want to research.

S. ,,,,

R. You are saying this why am I with my beastly brain that I'm a beast, I am in this world, why with this brain I can't understand what is happening in the world above me and how from there all kinds of things come down to me? Try and explain to a child what happens with complicated math. Your demands are stupid, you can't with your vessels attain something more than you do on your level, you can attain what is called the wisdom of this world you can study, you can develop because you don't have to develop more vessels, more qualities that are more exalted, spirituality means qualities that are more exalted than what we are in. Try and teach a plant what an animal feels, or an animal to teach it what a person feels, what man feels, how can you? Only on the condition that you can reach the degree of Adam and from it, you can go down and understand below you, only by attaining a higher degree and from it can you understand what is happening with the lower degree. Otherwise no, we have to rise to the higher one and then to attain the lower one because the upper one is the root to the lower one.

S. You say that there is this limitation from vegetative up to animate?

R. It is because you have a Reshimot, an impression from the Adam and even though you are a beast you can develop a Reshimot of the Adam that resembles the Creator and if you don't have that Reshimot you couldn't have done that.

S. It turns out that we are 10 beasts here in the ten and we can become Adam if we really want to help each other?

R. Yes, but because each one has a Reshimot from the degree of Adam from the shattering and if you want to organize and correct this Reshimot you will become Adam, that is from you wanting to connect above your shattering with all of the conditions that you have. Only in such a way and you want with your mind to understand how I can rise above and from above it comes down to me. With your brain you can't get anything, you need to reach a higher degree and from there, from the upper one you will understand the lower one. A child can never understand himself, he needs to be an adult and then from being an adult he can understand the way he was when he was a kid.

52. S. (31:30) Until we make a correction until the world of Atzilut we can't even attain a small degree of the Assiya, world of action?

R. You can attain, but in Assiya you don't understand the reasons or the true source.

S. That is the form in which we advance?

R. Yes to rise to the upper one and then from the upper one you will learn the lower one it is always like that, he writes about it that is how it is written,

S. As opposed to a kid who will definitely be kind of grown up according to the laws of nature we can die as a beast if we don't do this?

R. If you don't do what you're supposed to you will die as a beast but there are more incarnations where these Reshimot will renew themselves in a body of this world and force it to correct itself and in this way still no one will be left out and everything returns to the root.

53. S. (32:32) Why is there a special kind of work below the Tabur?

R. Because that is a second restriction, we don't work above the Tabur we don't belong to it it is our ancient root the Partzufim of the first restriction our end of correction is here, below the Tabur in the world of Atzilut in Atik of Atzilut that is Gmar Tikkun, the end of corrections, we will learn it it is things that are not organized for us enough yet.

54. S. (33:31) How a desire to kill has to do with the will to receive what is the opposite form of that?

R. It is in the egoistic desire.

S. But I don't get anything for myself from that.

R. I don't understand, when you want to kill somebody and then I will understand it is one of the egoistic desires and no more than that. If it worries you so much I don't know what you should do. Either turn to the Creator or the doctor.

55. S. (34:30) I understood that the Tabur is the Malchut of Malchut?

R. Tabur is not Malchut of Malchut who told you that?

S. That is what I understood.

R. Malchut of Malchut is here the ending of all the degrees.

S. To clarify it says Parsa and below at the place that was emptied of the direct light where does it stop at Parsa or the Tabur?

R. From Ein Sof to the Tabur we have light this is the way it is, from the Tabur to Parsa we have light that is on the second restriction, that the vessel of the second restriction are included here. Meaning it is not really direct light but let's say it's like the light of birth and below the Parsa it is a small Illumination in BYA which is why they are called the worlds of birth, also in then there are lights that it is still something.

S. Rosh Toch Sof, can you draw how that looks like for us?

R. In which Partzuf?

S. Adam Kadmon

R. You have Rosh of Adam Kadmon, Toch of Adam Kadmon and Sof of Adam Kadmon.

S. Meaning the Tabur begins from the line until the end?

R. Yes this is Tabur, this is the entire Parsa and this is the Sium, the ending which is general for all of them.

S. Malchut de Malchut begins from the Tabur?

R. Malchut from Malchut begins from the ending of everything.

S. Above it is Yesod where does it start, the Toch of the Partzuf?

R. All of the Partzufim are vessels from the Sium and they build all the way up to Ein Sof and every Partzuf has Rosh Toch Sof with all of the components in there.

56. S. (37:31) Baal HaSulam writes about the process here that from half of the Tiferet came that world of Beria, NHY, the place of Yetzira. What is this process?

R. It organizes for us from Tabur to Sium, if we divide into ten Sefirot, so we have KHBHGTNHYM, Keter Hochma Bina, Hesed, Gevura, Tiferet before the Parsa. Below is ⅔ of Tiferet Netzah Hod Yesod are in the world of Yetzira, Malchut is the world of Assiya.

S. When I study TES with you I feel like an engineer, what does the study give us?

R. You have to understand that this is the way your soul is built and here we are speaking about the structure of the soul that it is 10 Sefirot and above that is the Creator, this Ein Sof and he is above the general soul that he created and he wants the structure that he created to resemble him, then he broke it doing all kinds of actions and concealment and to give these created beings all kinds of possibilities to overcome and reaches his degree. This is the way that they can obtain him to be like him.

S. Is anything else needed in this form of study where I now am like an engineer and something's missing?

R. Setting like an engineer, it is not like it's really advancing you to correction, it gives you some more possibilities, it is another language but in the end the main thing will be to implement it in the group. Love your friend as yourself it is a great rule in Torah, a rule, that is it. You reach the implementation and then you advance according to the degree you implemented, if not then no. In all of these things you will reveal them on the way.

S. That is what I wanted to ask you now when we study in the tens we hear you, it is a beautiful lesson but what do we need to do an addition to studying like engineers is there another motif we need to do?

R. You need to aim yourself to what you are studying will help you to advance in order to bestow, that in this, you awaken the light that reforms.

S. That is basically what we need to do in this study is to draw the light that reforms while we study like engineers?

R. It is not engineer's you need to understand what the Tabur is you need to understand what the Parsa is, what is up with the Sium, why are we below the Sium here now, how can we raise ourselves to be above all the way to Ein Sof, these are things that you need to ask yourself and also to give yourself answers.

S. Ultimately it means to come down to a feeling?

R. It all needs to be in your feelings this is why I don't like drawing so much because if we get into this with your approach to constantly be in the drawings then you will start using it like an engineer. And that's not good.

Item 3 “ABYA are four levels HBTM” (42:17 - 43:55)

Item 4 “The main difference from AK and ABYA....” (43:56 - 46:17)

57. S. What is the difference for us studying the wisdom of Kabbalah and studying in the tens, between below the Sium and above the Sium?

R. We are trying to draw the light that reforms that exists in all of these worlds, this is why we have to perform actions as if we are in these worlds, actions of bestowal, of connection because we are below the Sium, meaning we are not connected between us, we are shattered, broken. In order to awaken the light that is above the Sium. We need to connect between us even mechanically, so we try to connect as much as we can to be closer and to ask the Creator to help us truly be internally connected. Not physically, but internally in our hearts and in our desires but the main thing is not that we are erasing the difference between us but that upon the differences we can't erase the differences, but upon the differences we need to connect. That is called love will cover all crimes, by that we will reach the correction, if we try to be connected internally not physically, and we ask the Creator for it to happen, so if we are connected we will be a vessel where he can dwell and that will give him contentment.

58. S. (48:28) Our efforts to connect according to what you said now is as if outside the spiritual system, how can it be that outside the spiritual system we can influence a system that we're not in?

R. As much as we try to resemble the spiritual system we awaken it because except for the general system, including this world there is nothing in reality. That is why if through our forces, through our attainments, through our vessels we are not in that system yet above Sium, but that we still are in the general system together with all of these worlds and we do raise our request if they come from a 10 we raise it all the way to Ein Sof.

S. When we raise it from the 10 it is already spiritual or it is still outside the system?

R. It is already spiritual even though we don't want it or understand it yet, but if we still try to be in our efforts in one desire towards one Creator as much as we can depict it to ourselves, we are already raising our request to Ein Sof because all of the requests all of the deficiencies they all rise to Ein Sof.

S. They say the world of Ein Sof is the world of correction.

R. Yes.

S. So a corrected vessel even if it's a vessel of the world of Assiya does it have any impression from the higher world?

R. Of course each and every part from the vessel in the worlds BYA, a part of it is in the world of Atzilut, GE is in the world of Atzilut, BYA are the vessels of Awzen Hotem Peh, that are shattered.

S. Even in the primary correction that we will attain the initial will already feel an impression of the whole system.

R. Yes.

59. S. (51:04) All of this system is built from above downward and one Partzuf builds the other so who built the barriers the Tabur, Parsa, Sium, what is their main function as well?

R. We can't go into the details now we can just say that they are made by the will to receive with the screen, with the reflected light trying to resemble the Creator that is how all of these degrees were formulated from above downward, all according to as much as each and every desire, each and every place that was revealed wants to resemble the Creator according to that these degrees are built.

60. S. (52:02) According to these calculations, The more we rise each time there is more egoism, how can we change that to altruism?

R. By receiving the new will to receive which is bigger, more course, worse and it works with it in order to connect between us and by that to give contentment to the Creator, that he will be revealed in his corrected will to receive each time from one degree to the next. When we ascend it means that we are getting a worse will to receive but along with that we can be connected. That is why he who is greater than his friend his inclination is greater also.

61. S. (53:18) If we look at the difference between the world AK and ABYA, AK the Partzufim are on a single level and ABYA the worlds are below each other and their parts seem to be separated can you explain about this action that all of the AK are on the single level?

R. They're not on a single level.

S. It's like the parts are horizontally aligned.

R. I don't understand.

S. I think what he AB SAG MA BON all clothe on the same part Galgata

R. Toch of Galgata?

S. Yes and in ABYA they are one below the other.

R. Because ABYA all of the Partzufim come from the shattering and we correct them in such a way where each one is already below the other where the upper one ends the lower one begins, we have to learn that. There is nothing that we need from that right now.

62. S. (54:41) If we look at our connection in the 10 what is the meaning of those worlds ABYA

R. We need in our connection in the 10 to build these worlds, to build them, these worlds don't exist. In the connection between us we need to connect to such an extent that these worlds will be revealed in us from the lower one to the upper one until the light of Ein Sof can be revealed between us.

63. S. (55:38) The inner connection says I need to clothe my desires to receive with the scrutinized desires of the friends?

R. I need to connect with the friends in my desires to bestow, only in the desires to bestow we connect between us, you can't connect with the desire to receive to your friends, there is no such thing.

64. S. (56:34) What characterizes the place ½ Tiferet?

R. ½ of Tiferet is a slice between Bina, the vessels of bestowal and the vessels of reception.

65. S. (57:10) Baal HaSulam uses here the term of the general Parsa, usually just says, what is the difference?

R. In every Partzuf there is a Parsa which is the border between the vessels of reception then the vessels of bestowal ,this is in each and every Partzuf. In the Guf of the Partzuf the general Parsa is between the worlds of Atzilut and ABYA this is called the general Parsa.

66. S. (57:55) The 10 that connects for the first time building the place for the Creator, where does it find itself in the world of Assiya?

R. Yes, it attains the world of action from below upward.

S. But it is the darkest place there is no light there?

R. No, it is all worlds and lights, it is vessels to restrict and put a screen and reflected light and a spiritual action and equivalence with the Creator, so the minimum of the equivalence to the Creator is above the Sium.

S. Sium Is a place where there is no light?

R. That is where the spiritual light ends, the spiritual filling, meaning a vessel that can't be connected in its 10 parts in order to bestow is not above the ending.

S. So how does the 10 that connects for the first time we reach that place?

R. Supposedly above Sium.

S. So it is the world of Atzilut?

R. No, it is the world of Assiya.

S. Not clear.

R. Where did you see the world of Atzilut written?

S. In the end there is no light from what we learned all day in Atzilut begins the light.

R. The Sium is this line.

S. Excuse me sorry below the Parsa.

R. Below the Parsa we have lights of birth.

S. So the 10 that connects reveals the light of Toleda for the first time?

R. Yes it is above the Sium here.

S. So the light Toleda?

R. It is still light, it is weak but it is special and by being revealed in a weak vessel that I say like in some body a biological body, a baby that has forces but it can't get anything for himself and anything that comes to him comes by being taken care of.

S. At the moment we don't have that either?

R. No, our state is still below it but we will do it and we will correct ourselves.

67. S. (01:00:56) Can you be connected to the lesson when I am in front of the text of the lesson?

R. What?

S. Let's say I'm writing the transcript of the lesson, I'm writing what's happening in the lesson with the sources and I don't see the friends in front of me, I see all of the words that are written.

R. What are you doing it for?

S. It seems to help me connect to the lesson and not miss a beat to follow what's happening.

R. You write word for word what we are speaking?

S. Yes.

R. I don't see any benefit in that, you see that it didn't help you, but the opposite, you think that you are mechanically in the lesson but are you in your feelings and your efforts and in taking the friends into account, that is the main thing. Are you and your 10 with everything that we're learning and you are scrutinizing what we are learning how it can help you even more to connect to them? I think you're going in the opposite direction, I don't see anywhere that this is the way you should study.

S. That is clear, what if it is a role as there are roles of transcribing the lesson.

R. If it is a role that you are doing it for the world Kli we also have to spread this duty out to a few people that you only do it in part of the lesson.

S. Yes, that is what's happening,

R. That is something else, if you can't do it any other way than during the lesson but that work isn't something that advances you, only if it is for the general benefit of the friends.

S. In this case I am trying to understand, if I am now serving the general Kli, I don’t see my friends, I see the document I'm working with I still feel like I'm with the ten, serving the world Kli.

R. Let's saying that you don't need to be more than a half-hour, that a few people work with you but you have to be connected to the friends and from the connection between us, the connection you learn the topic of the lesson, what we are speaking about in TES or from the excerpt in the connection. First you enter the connection, integrating there as much as you can and from that you start absorbing the material into your point of connection to the group. That is how you study, then what you will study will be called Torah, the light that reforms and defines your connection with the others. Only in that way we have to learn.

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