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 6. Inner Light. #6 (start with: "It is written, “the dots, tags, and letters of SAG connect with them and become subordinate to them.”")
Reading Item #7 (Rav reading)
1. R. (00:41) When the Emanator wanted to emanate the world of Nekudim and he wanted to bring them vessels so that there will be strength in the lower worlds to receive the upper light, the emanator, Ein Sof, saw that there's still no strength and ability in the lower ones to receive these lights that emerged through the Nikvey Eynaim and expand from the place of the Tabur of AK to its Raglaim, as will be explained later and consequently before he emanated these lights of the Nekudim there was another second restriction in AK, similar to the above-mentioned restriction in Ein Sof. He elevated all the light that expanded in the internality in this AK from the place of its Tabur and below, to above the place of the Tabur into the upper half of its Guf, the Guf of SAG, leaving the aforementioned place of the Tabur below and below, without lights. That is, what he's telling us here, is that all of the light that expanded from the Rosh of SAG below that filled the Partzuf of SAG, it entirely ascended above the Tabur of SAG and below the Tabur of SAG, the light was restricted. That's it. This is called the second restriction, the second restriction.
Reading item number 8 (Rav reading)
2. R. (02:34) The learned one shall understand and will deduce one thing from the other, how all the emanated worlds that shine in the world below them are always discerned as the lower half of Tiferet and NHY, it is so because we have found how half of Tiferet and NHY of ZA shine in the Nukva, and NHY of AA and AVI shine to ZA. The NHY of Atik Yomin to AA, likewise, Tiferet and this NHY of AK shine to Atik Yomin and to the entire world of Atzilut as will be explained, and furthermore you shall see that the restriction is necessary for every elicitation of light to emanate them, and this will be, it will be clarified later and its proper place how AA also restricted its lights of NHY in order to emanate ZA and its Nukva. This is good, he gives here nevertheless some continuity to all of the Lights that reach the Rosh of SAG and the world of Nekudim.
Reading item number 9 (04:35) “ after he restricted himself..”
3. R. (05:21) Meaning some sort of membrane or partition in its Guf that takes the light from above and passes them down and there is also such that it passes from below upwards and this is all through this boundary called Parsa.
Reading continues (05:44)
4. S. (06:02) What does it mean that he passes part of a light from above downwards by the Parsa?
R. Not only just the light expand from above downward, but it can also arise from below upward. This happens through this structure called the Parsa.
S. So it's some kind of division in Bina?
R. It's a division in the Nekudot of SAG, which is a part of Bina.
Reading item #10 “Certainly though the departure..”
5. R. (08:01) So there is a matter here of passing the lights above the Parsa and below the Parsa and to create a certain order so that the Parsa that will work in such a way that the lights will become organized above and also below and the Parsa will control the passing of the lights.
6. S. (08:26) It says that the light that came upward because it ascended, a new light emerged and it was diminished, so what is a new light and why is it diminished?
R. it is diminished because it already has to pass according to the new vessels of the second restriction, and therefore it is not the light of the first restriction, so it is diminished. It's the light of Hassadim with the illumination of Hochma, a small illumination of Hochma, if there is any, or only the light of Hassadim and that only can pass below the Parsa and this is why it is called diminished, the second restriction.
S. Why is it considered new?
R. Because it wasn’t there before, the method of the reception of the lights didn't exist before.
S. So what did exist?
R. There they would receive both the lights of Hassadim and Hochma, there were vessels in receiving in order to receive and bestowing in order to receive and both of them were working whereas here, there are vessels only in bestowing in order to bestow and receive in order to bestow, there are not, this is why it’s called the second restriction.
Reading (09:58) #11 “*We should provide the reason why these two things were needed:..”
7. R. (10:57) This means that here, there has to be also the diminution of the lights so they can reach down to these vessels that are more and more restricted.
Reading (11:12) #12 “It was also necessary to install the Parsa and further diminish the lights that come out through the Parsa..”
8. R. (11:54) That there are different lights there in Atzilut and Beria and in Atzilut there could be the elimination of Hochma and in Beria only the light of Hassadim.
Reading continues
9. R. (12:17) So it'll be matching between the light and the vessel but not that there will be a difference between the vessels because both the light of Hochma and Hassadim can still expand.
Reading continues “This is because the light rose above the Tabur and drew..”
Reading (12:51) #13 “The learned one will understand from this what is written,..”
10. R. (13:27) Not as the lights would come out from the Peh, from one Partzuf to the next Partzuf, but rather now, there must be additional restrictions in order to pass the lights from above downwards.
Reading (13:47) #14 “After the above-mentioned restriction and Parsa, there are many lights there in the place of the Chazeh..”
11. S. (15:24) What is the matter of Zivug between the Taamim of SAG and AB?
R. The Taamim of SAG, that is still GAR of Bina, and there is light of Hochma in them and AB also is a Partzuf that has Hochma, and therefore there is a connection between them and the restriction is not there yet.
12. S. (16:08) In item 14 he says after the above-mentioned restriction in the Parsa there are many lights there in the place of the Chazeh, what is the relation between the restriction of the Parsa, why is that needed?
R. The Parsa is the sign that the light of Hochma can no longer appear below it.
S. What’s the role of the restriction here?
R. The second restriction in order not to pass the light of Hochma that are below the restriction because they cannot tolerate it, they cannot receive in order to bestow. To bestow in order to bestow, that they can do and that is enough for the Hassadim, but for the light of Hochma it has to receive in order to bestow and that they are not capable of and therefore the Parsa does not pass these lights from above downward.
S. There’s also the matter of the person here that’s involved in this restriction?
R. I would say it like in this entire system from above all the way down, You have definitions of the lights and the vessels and the person who fits into this system from below upward, has to take upon himself the same laws of the lights and vessels that cascaded from above downwards.
S. Can we define what Tzimtzum is in the point of Masach?
R. Restriction means that below it, light cannot appear.
S. What is the role of the Tzimtzum, what is the essence of the Tzimtzum in my action?
R. With the respect of the lower one, it’s a restriction on the desire, he restricts his desire, so not to reveal the will to receive for the light Hochma.
13. S. (18:40) It seems like the lower we go into desires, the greater they become, so don’t you need a greater light in order to correct it, why is it diminished there?
R. Of course the lights need to be greater in order to correct the broken vessels and this is how we study, this is how later on we work. However, our work is not that we come down, we do come down, but with these vessels, we later rise up, and the correction is in that. The correction is in that, that we elevate these vessels up and there they become corrected, down below it is impossible to make corrections.
S. So this process that we’re learning from above downwards, the lights are becoming diminished because it is not in order to correct the vessels I understand, it’s somehow to fulfill them?
R. It's in order to grade them, rank them, and this is still without our work and we later on need to enter into these vessels and awaken them to connection, correction, and ascent.
14. S. (20:20) It is written that after the above mentioned restriction and Parsa, there are many lights in place of the Chazeh and their ascent there from Mayin Nukvin was beneficial, what does it mean there are many lights in the place of the Chazeh and what does it mean that the Mayin Nukvin rose?
R. Records there were many records there, records from the first restriction, records from the second restriction and they have to be sorted and corrected and filled, we will learn that.
15. S. (20:59) What is the role of the Parsa during the second restriction?
R. The role of the Parsa is truly great, that the lights from above will not be able to go down below the Parsa, but only a very small light, and if we want to correct the and fill the vessels, then we will have to raise them above the Parsa, this is called AHP of ascent.
16. S. (21:31) What happens to the Parsa as soon as the created beings begin to receive in order to bestow?
R. To receive in order to bestow, that is already something truly great, to receive in order to bestow, that is already a correction, the full correction of the second restriction which is not simple, so first we receive the light of Hassadim and it corrects for us the vessels of Hassadim, Katnut, smallness or infancy and then we begin to receive lights that correct the vessels of reception, and we can already to receive in order to bestow the light of Hochma, but this can be only corrected only through the AHP of ascent, meaning only with vessels that we elevate them from below the Parsa to above the Parsa, and there is nothing more to do until the end of correction. The end of correction when we elevate all these vessels up, then there is already what we call Rav Paelim mKabtziel, it is a special operation that lowers all the vessels which we elevate above Parsa, to below the Parsa and in such a way, we already performed the complete correction.
17. S. (23:05) What is the connection between the Masach and the Parsa?
R. The Masach and the Parsa, the Masach, well it’s a screen everywhere, but the Parsa it’s a definitive boundary between the vessels of bestowal and the vessels of reception.
18. S. (23:30) Can we say that Parsa is like a second screen?
R. No, the screen is the force of overcoming, that equalizes between the vessels of reception and the vessels of bestowal and the Parsa is boundary that does not allow the upper light to appear further down below it, because the nature of the vessels that are below the Parsa is that they are all the will to receive, and only the light of Hassadim can expand below the Parsa.
19. S. (24:24) Why isn't there a need of the Masch between Atzilut and the upper Partzufim but there’s only distance?
R. There are no conditions there such that you can work with the will to receive and the light of Hochma, there you have the power of the screen, let's say above Tabur, so it is possible to receive in order to bestow ,with the vessels of reception so there's no prohibition there.
S. Is Tabur a screen?
R. Tabur is a screen.It's a boundary for the expansion of the light of Hochma.
20. S. (25:18) When is the Kli ready for a second restriction?
R. The vessel is ready for a second decision when it can bestow in order to bestow.
21. S. (25:36) What is above or below the terms of the vessels, what is higher or lower vessels?
R. It's according with the ability to overcome, according to the upper light.
22. S. (25:52) Why do the new lights emerge only through the restriction of the lights?
R. Because the reception of the light in the vessel in order to bestow, it determines the degree of the vessel, if it’s the light of Hochma, meaning receiving in order to bestow, then it has a high vessel that can be from Peh of Galgalta and below if it has the opportunity to receive the light of Hassadim, then it is a small and weak vessel and accordingly its place on the ladder.
23. S. (26:39) What is the revoking of the kings?
R. Revoking of the king, king is from the word Malchut, Melech in Hebrew, from Malchut, the force of Malchut is the force of the willpower. If the will is to receive in order to bestow, then the kings are good, correct, sacred, and if that strength, that will, that intention to receive in order to bestow is lost, then they are called broken, and accordingly, their place is from Tabur and below.
24. S. (27:22) What does it mean to pass the vessels above the Parsa, how is this related to work with faith above reason?
R. To take the Kelim below the Parsa means to relate, to ascribe to them a Masach, so they will be able to work with the lights in order to bestow.
25. S. (27:44) Thanks to the Parsa, do we have concealment?
R. Yes and no, the Parsa, correct.
26. S. (28:02) What is the importance of passing the lights to the world of Beria?
R. The importance of passing the lights to the world Beria meaning from above downwards from Parsa, it's in order to revive the vessels to contract and so they will be able to rise above the Parsa and there to bring fulfillment.
27. S. (28:30) How to correctly draw the reforming light during the study? Should I think about the friends that they will receive the lights, is this the right way?
R. All of us together not us or them, but all of us together, that is the correct intention.