Part 2:

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 2. Part 6. #20 ("The thing is that in this manner it has been explained that...")

Reading Part 6, #20, worlds of the Ari (0:13) “The thing is that in this manner it has been explained..”

1. R. (01:56) Let's see how it is divided here, the Panim, these upper Panim. Where will we do it? Okay, let's read below.

Reading #20, Inner Light (2:11) “The light of the Einayim of AK is extended..”

2. S. (05:25) In the previous part Baal HaSulam writes about the upper one in the emanator. Tha  each upper degree is an emanator for the lower degree. Who is the emanator for us?

R. We cannot yet say what the upper is. We do not discover it. That is why there is no emanator for us. It is just the upper one. Where? From what? What do we get for Him? We do not know. You still cannot locate it, to discern.

S. Then how to aim myself correctly?

R. To the upper. Just like a baby, when he cries someone takes care of him. That is it. Whoever cares for him more and more, the baby connects to and knows him more and more. From the baby towards the upper one and you can call her his mother. You know how it is also with animals. As soon as they start walking so whoever is in front of them they accept them as mother and follow them. That is how it is.

S. You say that we do not discover it because we do not receive anything from it. Is this a condition somehow to identify Him, to receive something from Him?

R. Ofcourse, whoever takes care of the lower one is considered the upper one.

S. But we constantly receive something from the Creator.

R. The lower one needs to recognize what he receives from the upper one and the upper one for him is already an upper one.

3. S. (7:38) In this scrutiny, can we say as it is written here, that the Creator is the reason, the cause, of the lower one, meaning what preceded it?

R. Ofcourse. It begets the lower one, it takes care of him, it raises the lower one. The lower does not understand. When the lower one begins to recognize the upper one then he arranges these things that the upper one is his upper one.

S. So this scrutiny, you can say that in any state that we are in we scrutinize these reasons but through this point of view which is the Creator and in this way we scrutinize every point and approach the reason of the upper degree?

R. Yes. Exactly.

4. S. (08:49) He says here that the lower seven take only from what is extended from the look in the Hotem and the Peh. What does it mean looking in the lights of the Hotem and the Peh? What is the concept of looking?

R. That you need to go to what is called interpretation of the words, to see what looking is.

S. He says looking at the lights of the Hotem and the Peh. What is the essence of this action of looking at the lights of the Hotem and the Peh?

R. We will continue. In the meantime you can look where it is explained.

S. Okay. Thank you.

R. Good and then you can show it to us.

5. S. (09:47) I have a general question. Previously when we studied Pitcha and TES there were many drawings and there was an illusion that something was clear. I understand that it was an illusion but there was a certain grasp of the material but now, at least for me there is nothing I have nothing to hold onto. I have many questions on the details but the general picture Is completed gone. Is It possible to penetrate, to read something in the state?

R. Through prayer, through prayer. Either we go into knowledge for science and then you can draw illustrations. You can try and imagine a clear form in the diagram and their relationships within the diagrams from here and that to there and what is going to happen here and then you see that you are incapable to orient yourself within the diagram and then you activate the prayer. What would you prefer?

S. I was taught that there was a combination when we were drawing. Ultimately I understood that I did not understand it but there was something to hold onto and then you come to a prayer, maybe a little bit more.

R. Yes I understand you. Okay I think we really need to draw. I am drawn to the diagram, and for many years I used to do it. I understood that it is only a disturbance to reach a prayer and a person is thrown from the prayer to the diagram from heart to mind. Let's see, let's see. What can we do? Try and draw. try to do it according to how you see .It is not a problem only do not start to draw the actual face of the upper one, Metzach, the forehead, and hair and eyes, Ozen, Hotem Peh which is the ears, nose, and mouth, but the degrees and you will see what comes out. Do you understand more if it requires less words? Through a diagram we can save on words on the explanation because the relations become clear without expressing it verbally.

6. S. (13:32) There's a general prayer when we read TES we ask for the light to influence us. It's written in the introduction. The question is nevertheless we yearn for the prayer to be more precise, more concrete that a person will know exactly what he wants is there a difference between these two prayers and how to prepare for the correct prayer in this?

R. I think that to build oneself to stabilize oneself correctly is when we read TES and we ask to feel it, because we are vessels of sensation. We are the will to receive the desire to feel pleasure and enjoyment. That is why we ask to feel these discernments within our desire, that our desire will eventually receive the same form like what we read. It's similar to an artist that takes a piece of clay, a sculpture and takes a piece of clay and starts building a sculpture from it, this is what we want to happen to us. From our opposite desires that the Creator will build in us the same spiritual form which is similar to Him. It's also God forbid not He Himself because He doesn't have a form but within us He will do it so that in us he'll do this matter this form, so from that we will understand Him. We will feel Him and will come closer to Him.

S. Specifically about the preparation do we need to somehow renew the concept or read the excerpt we're going to read in TES or we shouldn't do it and it's enough to read Rabash.

R. I cannot recommend each one according to the extent that he is drawn to it. I cannot say.

7. S. (16:59) I was looking for the word 'looking' and a friend sent it and It says the upper light that expands in the screen of Malchut in the coupling of striking so you're not looking at this but you can feel it. Can you explain what's happening here? What is the upper light that expands to the screen of the Malchut of the coupling of striking, this is looking.

R. What he expresses to the upper light and understands Him with the action of the upper light upon him.

S. What does it mean to understand, to look and understand?

R. How do you understand the other by sending to you some relation, in an emotion, in mind from how his attitude goes into your mind and heart to understand the friend, you don't understand the friend you understand to the extent of the friend is now influencing you.

S. It's my attitude toward the friend based on his behavior towards me?

R. Yes that's considered from your actions I shall know you.

S. Thank you

8. S. (18:47) About the previous question, the previous item the light says it means that the light of the Ayin in the descents and goes through the Ozen, Hotem, and the Peh, and looks at the meaning the light of the Ayin. I'm sorry, that was too quickly.

What does it mean that the light of the Ayin becomes a vessel of reception from the quality of Rosh to the quality of Guf?

R. Thee returning light becomes a vessel of reception for the direct light.

S. Yes.

R. Okay the same here.

9. S. (19:47) About the prayer to ask the friends to cleave to the Creator and to be able to feel those states described in TES is this the correct prayer?

R. Yes, of course it is. Anything that we learn we want to identify with so that it will happen to us.

10. S. (20:27) If something doesn't work out,you said you wish to reach a feeling that helps me feel? How does the feeling help me if I cannot act like the light?

R. I want to work in such a feeling that the light will influence me, that it will do and me such forms that he does in the Kli vessel. What is the Kli vessel? A Kli the vessel is a desire right? Try and sense it ,the light enters the desire and starts processing and starts making all kinds of forms from it. Then this desire begins to change, it starts receiving such forms like the light, that is what we want to happen

S. What would happen?

R. Just like with dough that you create all kinds of shapes and forms from dough or plasticine.

S. I don't understand how can a feeling become an action?

R. The feeling is an action because you are doing these shapes with the upper light from the dough.

S. How does it become for the sake of the other, the sake of the Creator, for the sake of the friends?

R. Because you want to do the same actions just like the light wants to do. You do a Tzimtzum on your will to receive, Masach, returning light and you are ready to receive all of the forms that the light does to you.

S. What is the reflected light from the restriction?

R. You want to bestow upon the Creator pleasure by doing for you the same form that he wants.

S. If the form is inverted how do I bestow to the Creator through that?

R. That is called make your desire as his desire.

S. It's not up to me how?

R. It depends on you to agree. That's why your work is considered the work of the Nukva. It's clear to everyone more or less. Hopefully we'll it been such a form to the Creator that He will do with us any form that He wants and we will accept these forms.

Reading (23:39) “note that the Ari…”

11. S. (25:29) Following the question of the friend about the drawing, previously there was a drawing in each lesson and the illusion of understanding something and now we learn in a different style, the feeling is very strong and very powerful. You don't understand how it makes the connections maybe it's worth while every few lessons to have a conclusion lesson and make the drawing and connect everything so we will understand things according to the drawing,especially when we learn the points and the absolute and the connection in the transition between Nekudim and the Atzilut you get lost there

R. You cannot imagine this to yourself?

S. It's difficult.

R. You understand Baal HaSulam doesn't have any diagrams or drawings. Only in the book of the Elan. In the end, he doesn't give any diagrams but relations between the Partzufim and the world. The diagrams themselves are non-existence and to the extent that I understand and generally he was against it and the Rabbash also didn't really like it and he didn't like these diagrams. Sometimes he drew all kinds of things. I have his notebook with drawings and diagrams but it's not clear. He didn't engage in it, none of the Kabbalists didn't engage in it because they all wanted the students to go through a form that they imagine these relations between the upper and the lower, the Partzufim, and the worlds.

That is why today we are in a state of wanting to see the spiritual or at least to see the illustrations that we will be able to put our finger on some kind of diagram and say that is it. It is not it. Meaning such a relation to a spiritual world that pushes away from Him, the upper and the lower, the right, the left. We need to imagine all of this without diagrams but with a feeling and that is a problem. Through the diagram we create some kind of Illusion that were being detached from the world but in fact we are not but we are connecting to the understanding of the upper light through diagrams.

That is why, I will say it again, for a very long time I was connected to diagrams and you can see it in the archive but at the end of the day, we need to refrain from that otherwise Baal HaSulam would give us a lot of diagrams and also Rabash and also the rest of the Kabbalists. They only sometimes allowed themselves to illustrate like Baal HaSulam In the book of the Elan, in order to give us some form of relation between the worlds but something very crude, where we come closer to Galgata Eynaim, Ozen, Hotem, Peh, Se'arot of Rosh, Se’arot of ‎the Dikna, all these discernments there they refrain from this presentation so that there will be no relation or nothing that's similar to a person's face or anything like that, that is clear. Let's detach from that and move on to the next part.