Morning Lesson November 06, 2022 Transcription

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

Part 1:

Baal HaSulam. "Study of the Ten Sefirot" (TES) Vol. 2. Part 6. Inner Light #1 (start with: "Its SAG is from Ozen down to its Tabur")

1. Rav’s Introduction: Yes, this part in TES is a very important part. He already begins to tell us about the structure of the world from the aspect of how much they can get closer and resemble the Creator. Thus, what he tells us about is the world of Nikudim. That Nekudot, we know that they are Taamim tastes and Nekudot points and the Nekudot are already the reaction of the vessel and the light that expands in it. This part is so important because it gives as the foundation for all the rest of the parts because all the rest of the worlds are built from the world of Nekudim. I recommend to begin again from Letter one from the beginning, above and below as usual.

Reading (01:55) "AK contains AB SAG MA BON in itself.

2. R. (02:14) AB SAG MA BON,these parts, AB SAG MA BON are like 1234 these phases are emerge from the root phase which is the Keter,so these four phases they always emerge from the upper phase from the world of AK Adam Kadmon includes these four phases.

Reading (02:40) Each of these four consists of all four and lights stem from it,

3. R. (03:32) This is how he divides the world of Adam Kadmom into 4 parts AB SAG MA BON and later we learn how the rest of the world's emerge from Ak clothed upon it.

Inner Light item 1(03:56 ) AK contains. This study that I’ve begun with is …"

4. R. (04:52) To know the division of the world of AK Adam Kadmon that brings out of itself the r worlds like the world of Atzilut and the other this is the most important and this is what we needs to engage in for now.

Reading (05:09) 'First we must know…"

5. S. (06:26) What are all the details elucidated only around the Partzuf of SAG?

R. Because we do not attain anything above Partzuf SAG. We begin to learn all of creation from SAG, SAG on the one hand has a will to receive on something and on one hand it wants to resemble Keter to bestow and that is the true quality of Bina. Thus, we attain in what we can incorporate that the vessels of SAG can be in us.We can attain them and not vessels of Keter and Hochma. The vessels of Keter and Hochma are clean vessels of bestowal.

There is no will to receive in them that obligates them to work to receive, just SAG as we learn from the four phases of direct light. You have the phase of fruit as one,that they still do not belong to the created beings and only from the second phase, which already feels that it is different from the Emanator and then she does all sorts of actions in order to become closer to the Emanator. In the second phase, Bina ,we say that it is the desire to bestow. It wants to bestow it awakens to bestow and from her begins creation. The feeling from the difference from the Emenator is the beginning of creation, that he can not give to the Emanator.

S. The feeling from the difference from the Emanator is?

R. It is the beginning of correction.it is the sensation that it cannot give like the emanated that it is not incorporated into the emanator but hit as the desire to receive in it which is already the second phase which obligate her to react to respond to take herself out of the Ememator which is characteristic of the second phase. Thus from that, from Bina, we begin to talk about the second phase, Keter and Hochma to the created beings, ZAT of Bina,ZA and Malchut.

6. S. (09:14) What is special in Partzuf SAG and what is the meaning that we don’t attain above the Bina?

R. In order to attain something we need to have the root, the quality of what we are attaining and such a quality above Bina we do not have. Also only in ZAT of Bina, in GAR of Bina we don’t attain because GAR of Bina is the quality of bestowal without any connection to reception. So only from Bina do we begin to attain the giver, the upper and this is the connection between us to the Creator.

S. What does it mean that the Kabbalist attains this degree?

R. According to this that he attains the qualities that are in Bina, the quality of bestowal and works with them in order to bestow which is ZAT of Bina, accordingly he attains the quality of Bina because the main thing for us, all our work is to attain the quality of Bina.

S. Meaning the fact we work on the lower degrees in bestowal and connection with the friends, this Bina that we yearn for is somehow connected?

R. Surely it is part of the general Bina, the original one that we want to resemble, yes.

Reading (11:34)

7. R. (12:32) We have YHVH, that’s the structure of the whole Partzuf and from each part of this whole Partzuf there is also incorporation of the entire structure of the Partzuf. Meaning we have YHVH in Yud, YHVH in the first Hay, YHVH in the Vav, and YHVH in the final Hey. This is how the structure is, that they’re all incorporated with all the rest, just each one in its own degree.

Reading (13:14)

8. R. (13:59) Yes, later on we will see that there are many worlds and Partzufim and Sefirot and there is a connection between them but they're all rooted here and emerge from this first HaVaYaH which emerges for us in the world that we speak of, in the world of SAG. That from SAG we begin to count the connection between Keter, Hochma, Gelgata, AB with the created beings, the lower ones. SAG actually is that same spiritual Partzuf on which all the deeds and actions revolve around, the deeds of the Creator with the created beings. Bina is actually that same system which ties the upper and the lower ones, it gives birth to the Partzufim, the worlds, it does everything, it is the upper Ima, as it is called.

Reading (15:22)

9. R. (17:30) Meaning internal, it clothes there and illuminates there and fills it.

Reading (17:39)

10. R. (18:01) Meaning AB is present, Galgata is present and Aba is inside and they all illuminate and manage all the worlds, the lower ones, from them, through the SAG.

11. S. (18:22) What is this principle that each lower one clothes its upper one only from the Peh down, meaning from the place where it was rooted and emanated?

R. It is the place, the source from which the lower one comes out from the upper one. It cannot attain more than Peh, it cannot attain thoughts and plans of the upper one rather it can only attain what emerges from the upper one towards him. The coupling is made at the Peh of the Rosh and thus from onwards below it expands the lower one. More than this he cannot attain and from there it is rooted.

S. How does the lower one, its like attaining the thought of the upper one towards me?

R. He cannot. The lower one cannot attain the thought of the upper one towards him. He can feel what the upper one is doing but it cannot understand why he is doing it. This is what we see with small children and their parents. The little children feel what the parents want to do to them, yes but they do not understand why. Rather out of natural adhesion they adhere to the upper one and do what the upper one wants, and this is how it is already rooted from the upper spiritual discernments.

S. And us?

R. Us as well. I never attain the thoughts of the upper one, only His actions towards me, and also not all the actions. We have yet to learn just how concealed they are, that they are Searot and all sorts of clothing. And thus in order to reach the upper one we have a number of actions, that if we perform them we will build new vessels in order to attain the upper to such an extent that we will climb and reach the degree of the upper one. And only then we will be able to understand and justify the upper one. Yes, this is our entire work, to reach the state of the upper one from our state. But these things are necessary because otherwise we would not attain the upper one in its entirety, as it is said return Israel all the way to your Creator. So we need to know how we do this and that it is in our ability, and in this we will reach the upper one until we reach the most upper degree, the end of correction.

S. What is the key in all these actions?

R. The key is just to know in every place and every case how I annul towards the upper one in order to reach His more upper degree than what I am in currently. That’s it, how to annul towards the upper one, this is the question. And it is always against the mind, against the desire and by annulment meaning connection, this is how we climb on the upper one. And we have no choice. Whoever is not capable of this, whoever is proud that he is small and wants to remain small and foolish, then he will remain below. This is how it is. More reincarnations come until he sees that he has no choice and he must subjugate himself.

12. S. (23:12) What does it mean that the lower one reveals the actions of the upper one towards him?

R. This is actually our purpose in the entire action. That we want to equalize with the upper one, to adhere to Him in Ibur, Yenika, and Mochin. And then when we come through Ibur and Yenika to Mochin what the upper one wants of us and how we can resemble Him, this is our work. So each time we seemingly climb on tree, on the upper one, conception, suckling, Mochin, conception, suckling, Mochin.

S. In every degree there are stages of Ibur, Yenika and Mochin?

R. Yes, this is called “return Oh Israel” all the way to your Creator. That is all our work. All of TES speaks only about these degrees and how we climb on them.

S. What is the first action we need to do to enter the degree?

R. Usually it’s preparation. That preparation is in the group, in annulment to the upper one and the upper one is the group in the meantime. And later on we reveal in the group an additional upper force, upper quality and thus we already begin to work on ourselves, not just in annulment but that we annul ourselves in unique forms, in certain manners and thus we resemble ourselves to the Creator more and more. To rise to the Creator is called to already be in something equal to Him, similar to Him, suitable and matched to Him.

13. S. (25:34) You said that what we attain from the Peh and below is even before we rise?

R. From the Peh and below, no. We always receive from the upper Partzuf from the Peh below. The Peh can be in Nikvey Eynaim, in all sorts of places, we will learn this later but in general you can say the Rosh of the upper, meaning His plans towards us we don’t attain rather we attain only the actions. And then by this that we enter faith above reason, enter the force of faith, enter the force of adhesion towards the upper one. That we like babies we’re annulled towards mother, adhered to mother, that whatever mother does it does not matter the main thing is to hold on to her. If we are like this towards the upper one, we grow and begin to receive gradually the mind and sensation until we begin to be a bit more independent, and this is how we grow.

S. Then it’s considered that we attain the whole upper Partzuf?

R. No, not Rosh.

S. So it means we never attain the plans of the upper one even when we rise?

R. No we don’t attain them.

S. So how can we attain the intention of creation?

R. We attain what’s called from your actions we shall know you.

14. S. (27:38) Is it really sufficient to attain from the Peh down? I heard now that we have to build new vessels to attain more than what the upper one gives.

R. We attain only from what we receive from the upper one. And reception from the upper one emerges from the screen and coupling which He does for us. Here it’s not just a screen like we learned in Partzufim of the first restriction the world of Adam Kadmon, rather here we will have states that are more complex. That the upper one will perform all sorts of actions in order to help us, to fill us in all sorts of states of our weakness and then we can see how to adhere to the upper one even though we are in lack of forces.

S. So it will be sufficient for the purpose of creation even though we don’t attain that part of the thought?

R. I am not going into such high questions when we do not have sufficient understanding, there are so many states and degrees we have to learn beforehand. Don’t jump ahead to such things. There is a lot more to learn in order to ask about that.

15. S. (29:30) I heard you say before that there are different degrees of annulment that we will gradually learn to work with. This annulment is essentially some limitation or the annulment of reception of self in vessels we’re used to receiving in right now?

R. Yes.

S. And this limitation basically comes from the upper one? What is the condition for this limitation.

R. Yes. The condition for limitation is how much maximum I can bestow to the upper one, to bestow contentment to Him as it is called.

S. But I have no connection with Him if this limitation doesn’t exist in advance.

R. I perform the limitation. Yes, the upper gives conditions and I make myself suitable to these conditions and then I reach a state that I have a connection with the upper one. And this is how we enter into this mutual connection, mutual bestowal, me to my beloved and my beloved to me. And we’re in connection.

S. How do I do this limitation?

R. Restriction, screen and reflected light.

S. But to even start to have the ability to do the screen I need the restriction, the limitation.

R. No, we begin from zero, all of creation begins from zero from the black point.

S. How do we build the beginning of this limitation between us? In order to start receiving some connection to the upper one we need that limitation, that annulment even on the lowest level to start any kind of connection, is that correct?

R. Yes but this begins from the point of restriction. That the upper one gives us desire like we feel on ourselves. The upper one gives us desire for Him on one hand and on the other hand He gives us opportunities to restrict ourselves in a restriction that we want to reach the upper one. That is the greatest desire on the one hand, on the other hand we begin to learn to understand, to attain, to even hear that to reach the upper one is possible only through equivalence of form. Meaning I need to enter restriction and not want anything for myself personally, and then I already will be in some smallest point to be connected to the upper one.

S. From from this common work we’re doing at some point we will have the ability to do this limitation, hold onto it?

R. Yes, of course.

16. S. (33:00) If I understand correctly the AHP of the upper one can be the Rav, the friends, the world, different levels of Aviut, and with the friends I can work because they are on the same degree as me? So I can build with them a structure similar to the ten Sefirot and then we can also cling to the level of desire of the Rav and the whole world?

R. I would divide all of creation into man and the group. You have the ten and you. So do all these exercises with the ten, that’s it. You need to annul towards the ten and to do everything that you decide together, everyone, and this is your work. And as much as you each time reveal that you need to annul towards the ten you will see how it rises in spiritual degrees. This is what you will have and that’s how it is. That’s work.

S. How later this annulment towards the ten..?

R. Later on we reveal that all our work towards the ten includes in it our work towards the whole world, yes. That’s how it is revealed in a rounder manner a more whole manner.

17. S. (35:18) Is this limitation connected to the second restriction?

R. No, not second restriction, not anything. We are talking about the first annulment the created being needs to do toward the Creator if he wants to advance towards the Creator, which is by annulment towards the ten. There is no second restriction here.

S. So we never attain the two upper degrees. Is that not connected to the secondary restriction?

R. No.

18. S. (36:07) Can you explain what he writes that in the beginning from the SAG the light comes outwards?

R. Yes, because SAG is the degree of Bina and Bina brings out from herself the quality of bestowal which is called the light of Hassadim. And this we will learn onwards.

19. S. (36:37) When the created being discovers his difference to the emanator, that he is opposite why does he then want to be similar to the emanator and doesn’t just take it as he’s opposite and that’s it?

R. When the created being reveals itself for the first time it reveals that it exists within the emanator, like conception, suckling and Mochin. And thus it has no opportunity to do anything opposite to the emanator but instead it annuls before Him absolutely, in a whole manner.

20. S. (37:30) We cannot reveal above Bina. Does that mean the Creator begins from Bina and we can attain Him above Bina?

R. The Creator begins to be revealed to us from the level of Bina, yes. Certainly He includes all of the forces and appears in us from the degree of Bina.

21. S. (38:03) Above Bina is His essence which we cannot attain?

R. No, don’t jump into things that we haven't heard about yet, be a bit more settled. We cannot attain above the Bina, this is what we are learning for now.

22. S. (38:27) What did you mean when you said that the Nekudot, the points are the response to the expanding vessels?

R. This is not what I said. We did not speak about Tanta this way.

24. S. (38:49) You said that we don’t attain the plans of the upper one and on the other hand it is written that the secret of the Creator to those who fear Him.

R. It will fall into place at some point when we rise above based on the laws and not based on what we are already studying. We already begin to link these things together, no, we simply have to go into the study and continue. From a few words we read you are putting together some questions that we have no way to answer because there is no foundation.

25. S. (39:35) You said that we should perform all our exercises towards the ten, that each time we need to annul ourselves towards the ten and thus we will reveal how we rise on spiritual degrees. We want to create more and more opportunities for annulment towards the ten.

R. The Creator does that, the upper one does that to us, for us. He raises desires within us by his light and these desires we have to put them in the right order. So in the system we build from these desires we’ll begin to discover..from the construction that we build we reveal the purpose of creation, the thought of creation, the relationship of the Creator with us and how we relate to Him. And then in this network of the Creator towards us and us towards him we will begin to build a relationship.

S. There could be a continuous state where the person doesn’t feel his opportunities for annulment towards the ten? He sees the ten and feels that it’s something upper and wondrous and he has lots of gratitude towards it but he doesn’t feel that it’s opportunities for annulment towards it. There’s always different opportunities, externally but not towards the ten, it’s unclear.

R. What’s the difference between whether it’s toward specific friends in the ten or the entire ten? So towards specific friends I perhaps have to nullify myself but towards the whole group I have to not only annul but also my work in connection. That every ten is seen as a complete circular system from which we turn to the Creator and want to resemble Him and get closer to Him. So in the relationship between us we try to build a system of connection where we don’t cancel each other, we don’t disconnect from each other, we’re all connected between us and towards the Creator. We have to work on this non-stop, the connection between us and between us and the Creator, that’s our work. And the more we are close to each other and compatible to the Creator, the closer we are to the Creator the more we will discover His qualities that appear in us. And these revelations will be the spiritual degrees that we will rise on.

S. So the key here is connection or annulment?

R. The key is annulment and then connection.

26. S. (43:39) Is the development plan for the entire system driven by Reshimot, is that like a differentiation program which is driven and defined by Reshimot?

R. The general plan in its entirety is carried out by the Reshimot so the Creator created a complete world and then broke it and then He awakens these Reshimot from the shattering, gradually, from light to heavy, so that we realize these Reshimot, these records and we build a new world from them.

27. S. (44:39) We begin to learn the world of Nekudot and in the first part, the ARI makes some comparison between the world of Atzilut and the world of Adam Kadmon, do we need to know this suitability between these two worlds?

R. The world of Atzilut is a result of the world of Nekudot, it is already the first world that is a world of correction and the world of Nekudotwas above before the world of Atzilut and it was entirely shattered, and the world of Atzilut and the worlds of Beria,Yetzira and Assyia which belong to the world of Atzilut, they are all standing to establish from themselves the correct system of the worlds that will include all the worlds including the corrected world of Adam Kadmon.

S. World of Nikudim and the world of Adam Kadmon, they dress onto each other?

R. Yes, all the words dress onto each other.

Reading cont. (46:30 - 47:53) “... Opposite Arich Anpin and Abba of Atzilut …”

28. R. (47:56) We will still have to learn how these Partzufim in the world of Atzilut are compatible with the Partzufim in the world of Adam Kadmon, and how from them the Partzufim in the lower worlds of Beria, Yetzira and Assiya.

Reading (48:17 - 49:27) “... A model of the phase of Atik of Atzilut …”

29. R. (49:30) Yes, all of the pillars upon which, the axis upon which all the items of the world of Nekudot revolve, so it is a very important distinction and what is it?

30. R. (50:57) Yes, because there is the light of Hochma in the Partzuf AB and the Hochma cannot appear below the general Tabur of Galgalta of AK.

31. S. (54:44) Why are the Nekudot not able to enter under Tabur, it is the same tendency, same direction, it wants to bestow, it has the desire to bestow to the lower ones?

R. Nekudot of SAG?

S. AB.

R. Nekudot of AB can’t yet because they still have illumination of Hochma.

S. SAG is also Bina, right?

R. No, SAG is SAG and AB is AB; AB cannot be below the Tabur because it still belongs to the Hochma, SAG has no Hochma anymore therefore it can expand below the Tabur and also not all of it, . . . ., no but to Nekudot, yes.

S. But Bina is like Hochma, right?

R. Well, now you’re just saying words: Bina is the essence of Hocham, Bina no longer carries the light of Hochma, here.

S. I am asking because this is like the desire to bestow, right, where there’s still no intention by the created being, he still wants to resemble itself, so isn’t this like worse?

R. It depends on what coarseness of desire on top of which it wants to resemble and be in equivalent, and Bina no longer has the strength to bring out the light of Hochma, only light of Hassidim.

S. And this allows her to enter?

R. This is why she can enter, Bina is referred to as ‘a free land’, meaning it can be anywhere because it is disconnected from Hochma, on the contrary, it rejects Hochma so therefore it can be anywhere.

S. So there is the first restriction, here?

R. Yes.

32. S. (56:53) We have already learned this a long time and it’s still not clear. “The lights of SAG, they arrived and filled the lack of AB, meaning that it entered under the Tabur”. What does it mean that ‘they filled’, these are different domains, different lights, how does the light of Bina fill such a great lack under the Tabur?

R. The issue is that the light of Hassidim can be anywhere, it does not belong to the will to receive, it belongs to the will to bestow, to rejection, and therefore there is no problem. However the light of Hochma, the light of AB cannot be anywhere, only where there is rejection from it. Meaning the restriction and the masach on it so therefore AB is very limited in its expansion and SAG is completely unlimited, it can be anywhere.

S. This that SAG can enter below the Tabur is because there is the light of Hassidim, light of mercy, that’s clear, the question is I want to receive some egoist pleasures and am told, “no, receive pleasure from bestow”, but that is not what we want under Tabur, is that right?

R. You want to receive or you want to bestow?

S. Below the Tabur, we’re learning that there are egoistic desires.

R. But they are all restricted and this is why the light of Hochma can spread there on the condition that it’s clothed light of Hassidim, if it is, and this is how it will be in the final Correction.

S. Meaning the vessels that are under the Tabur, they also want to bestow?

R. All of the desires that the Creator created are the desire to receive but when we correct them with the intention to bestow and to the extent that the will to receive can work with the intention to bestow then the upper light that is the Creator can already appear in him.

S. Simply, regarding this the vessels, the lights of SAG, fill the vessels under the Tabur, in what are they filling them, they’re giving them light of bestowal, they’re filling these vessels?

R. Vessels of SAG bring the vessels of what is below the Tabur an intention to bestow.

S. You said that is already the intention to bestow under the Tabur, they want to bestow and thus they can be filled by the light of SAG?

R. I do not understand, I simply don't understand.

S. In the area under the Tabur.

R. There is a great will to receive there: there is NYH of Galgalta which don’t wants to receive but the light of Hassidim is sufficient for them to be fulfilled with and that's what is there is in Tabur of Galgalta.

S. Later on, continuing development, an additional light comes there, what addition is brought there?

R. Additional light from where, additional light from SAG? When Nekudim of SAG reach below the Tabur, they bring the light of Hassidim there.

S. What does it add to what was already there that was below the Tabur?

R. It does not add the force of bestowal there, no, it sanctifies the place where it appears in the light of Hassidim.

S. I think he’s asking from the side of our desires, what desires were there already beforehand under the Tabur and what happens to these desires after the light comes, do they develop?

R. First of all, there was a will to receive in order to receive then there was a restriction, the will to receive became restricted; then comes the light of Hassidim and filled this desire, Galgalta spreads there in Rosh, Toch, Sof and at the end of Galgalta there’s light of Hassidim. Then Galgalta was refined and AB expands, and it only expand to the Tabur of Galgalta, it has no more strength to receive in order to bestow at the Sof of the Galgalta. Then SAG spreads after the AB is refined and SAG expands with Taamim of SAG, above the Tabur and Nekudot of SAG spread below the Tabur. They divided into above the Parsha and below the Parsha, they connect to the vessels of reception above the Parsah there and they give them the force of bestowal.

So it turns out that Nekudot of SAG, correct and qualify the places that are below Galgalta, and then below the Tabur of Galaglta, it is possible for various vessels to exist while receiving the lights in order to bestow. All of this stems from SAG who qualified this place, corrected this place and from there on, below the Tabur, all kinds of vessels can exist. When the Nekudot of SAG descend below the Tabur of Galgalta, they connect with NHY of Galgalta which are in parallel with them and then from their connection then the NHY of Galgalta which is the Behina Dalet influences Nekudot of SAG which is Behina Bet, which is two, and restricts them and so there is already a restriction on the expanse of the Nekudot of SAG in a way the Nekudot of SAG divide to Nekudot of SAG above the tzimtzum, this is called ‘above the Parsa’, and the Nekudot of SAG below the tzimtzum which means ‘below the Parsa’. In those vessels that are above the Parsa lights can appear in vessels and below the Parsa, lights and vessels cannot arise because it will be received in order to receive thre. So that condition, that limit is called ‘second restriction’.

33. S. (01:05:10) From the text, he's telling us the Keter of the Guf is . . . . of SAG and in it there its the light of mercy that does not go under the Tabur, He seems to be differentiating between light of merch and light of Rachamim?

R. So we’ll learn that later, there are some things he says, “by the way”, he puts a word or two that we do not exactly understand why and how, and then the expansion comes afterwards, there will be an explanation for every detail.

34. S. (01:06:02) There are Partzufim that expand to their place and then revealed that they cannot be there and either restrict or break, they shatter, but AB knows ahead of time? How does he know that he cannot descend below ahead of time, he wasn’t there?

R. He makes a coupling on all the vessels and sees that part of the vessels are not usable and then he limits himself and expands only in part of the vessels in front of him.

S. What does it mean that he's doing coupling on all the vessels without expanding?

R. What coupling over all the vessels?

S. You said now there's coupling on all the vessels and he sees which one you can and cannot use.

R. That is the calculation that each one is doing otherwise how will he know where his boundaries?

S. Can we understand for our work what is ‘coupling without the expansion’?

R. You take the desires to receive and weigh them, see if you can receive in them in order to bestow, feel whether it’s worthwhile or not, possible or impossible and so forth. You are permitted to check, to examine them otherwise you won’t know where you are. No coupling of striking happens without the calculation and we always have the attainment of the boundary.

S. So, how does this succeed when its already in contact with these vessel, not to use them?

R. So to begin with, he’s not going to use them but examine them, this is called, ‘a coupling from below upwards’.

35. S. (01:07:55) Can we explain by the example of the Host and the guest this process that occurs here of the fulfillment of the light of Hassidim under the Tabur, the second restriction?

R. With the Host and the guest, it is even easier because the guest sees all the Host offers, he tastes and feels what he can receive for the Host and what he cannot, and therefore he works that way.

S. But that is the still the first restriction?

R. There's nothing new here it is only there's a limitation and that's it.

S. Meaning the guest does a calculation that he can receive more?

R. Yes, yes, yes, and some can also go down below the Tabur.

36. S. (01:09:44) We are learning that the rules of reception of the light into the Partzuf are only when there is a screen and reflected light, and in this manner the Partzuf actively attains the thought of the upper one that he did not recognize before, and it begins with this restriction as we said but also connection. The question is from what we learn here in TES, how can we make a connection between root and the branch in this process of the correct connection and restriction?

R. Without the connecting between us we cannot build even one little, tiny spiritual vessel because any spiritual vessel is built on top of self-limitation, and that you get closer to the friend, and to that extent you have to limit yourself, to give up on something, that is one. Two, you also have to receive the friends’ desires as your desires and work with them as though you want them as though you want them just as you want to fulfill your own desires.

So connection between us has to be present both for annulment and connection and fulfilment. And therefore, see how the Partzuf that we're studying in the world of Atzilut or the world of the Nekudim, look at how it is divided into many parts, part of it above the Tabur and part below the Tabur and these parts can also divide into more parts because it is impossible to clarify our ability to incorporate in the upper world if we do not see how we divide to our desire which is desire to bestow in order to bestow, to receive in order to bestow and restricting ourselves and so forth. It all depends on how many pieces we can divide ourselves into and give a mark or a rank, a measurement for each and every part.

S. Theoretically let's say, I succeed in making all these difficult actions and calculations and nonetheless we're talking about the whole Partzuf as I understand.

R. When you do the right calculations as much as you each think towards the ten about the others, then you all begin to see how the Creator’s working with you, how the Creator helps you connect then you understand what the work of the Creator meets, what it actually means.

37. S. (01:14:06) How does the Partzuf of SAG capable of expanding below the Tabur even though it does not have a screen, how does it occur that light can expand without the screen?

R. Why you speaking nonsense, where did you see such a thing that there's a Partzuf without a masach? Partzuf means a will to receive that the Creator created and that will to receive then connects with its different pieces in order to bestow to the Creator in return and he receives strength from the Creator of bestow and works with his will to receive in these forces of bestowal that means that he built himself under the Masach, screen.

S. So I just want to read what’s written here, it's not clear, “but Partzuf SAG, all of its levels up to Bina and it’s know that the restriction was not just on the light of Hochma on its own and not Bina, and thus the Partzuf of SAG can expand and illuminate below the Tabur even though it does not have a screen from the fourth phase”, so it does not have a screen right?

R. It has a screen but not in Behina Dalet, the fourth phase.

S. So where does it happen, what phase?

R. In all the other discernments, there is no such thing, the Partzuf is a will to receive.

S. He does not have in the fourth phase, it’s not clear how it can be without a screen.

R. We are always talking about the will to receive, the vessels that are connected between themselves to bestow to the Creator together, meaning to do an opposite action on their own in order to bestow and especially Partzuf of SAG is able to do that, that is.

S. What is the essence of the action here, that there will be a screen?

R. The essence of the action here is that he does a restriction, a screen and reflected light and bestow to the Creator, from the first restriction on, all the actions are the same.

S. And only then the light can pass, when there is a screen.

R. Yes

38. S. (01:16:52) Is the place of the Tabur, the place of the shame?

R. The feeling of shame is in all of the vessels and moreover in the Rosh.

S. Is there a connection between Tabur and shame.

R. No there is a connection between all parts.

39. S. (01:17:19) I cannot understand fully the role of the Rosh, the principle of the lower one attaining the role of the Rosh to bestow to the lower one?

R. What the upper one does with respect to the lower one, all we attain is the actions of the upper one but not the intentions. We are like children with our parents, children don't really understand what their parents want from them. As much as you explain it to him, he will only understand it by his degree, think about it.

S. He’s fully dependant on the lower one but he is under such conditions that he is able to choose something, for example?

R. Whatever you tried to translate into your own words it only makes it difficult for you to understand what I'm saying.

40 S. (01:19:31) What is “with clothing” and what is “expansion”?

R. “Clothing” is when the light clothes on the vessel, when every light enters into its vessel, clothes on it and in this clothing there is a true amount of light that is equal to the amount of the vessel; “expansion” is when the light passes through the vessel, there's also a kind of clothing but it's not a true clothing rather it traverses the vessel when it’s goal is a different vessel that stands behind it, maybe. “Expansion” is a passageway and “clothing” is a true clothing, when you dress a vessel.

41. S. (01:20:44) The inner AK: inner in relation to what?

R. In relation to all the in all the world, it is like a thread that passes from the world of Ein Sof and on it all the Partzufim and all the worlds clothe.

42. S. (01:21:09) What is the purpose of the wisdom if a person cannot attain pass Bina?

R. Hochma is within Bina and it’s revealed in Bina and in the final Correction as we correct all the vessels, also the broken vessels in the degrees of Gimel and Dalect, the third and fourth level, then we attain all the light of Hochma, that is why it's called the end of correction.

43. S. (01:21:44) It is not clear how can we raise, go up the stairs, the degrees, if the upper head is unattainable, how can we attain the upper upper?

R. We are climbing on each and every Partzuf and attaining ‘from Your actions we will know You”, from us attaining the Guf of the upper, we may also attain the Rosh of the upper.” From your actions”, of the upper one which is through its Guf it feels us, we attain Him.

44. S (01:22:37) If Bina uses a desire in order to bestow and if not what drives it to bestow?

R. Bina wants to resemble Keter, to bestow; however, it has nothing with which it can bestow that is why she cannot receive, and she helps all the rest of the parts and the Partzufim in whatever they want to receive or to bestow.

45. S. (01:23:14) What does the quality of Bina reveal before us

R. The quality of Bina reveals the force of bestowal to us. [No translation]

46. S. (01:23:46) What are we to study from all the lesson or is everything going to pass through the ear?

R. [No immediate translation – picks in mid sentence] And we really hope that it will correct us, the study of the Ten Sefirot, we really hope that it will correct us and does happen. But for us it is enough to go over the parts of the study of the Ten Sefirot that we learn even without the deep understanding but the main thing is to want to connect to them, to want to resemble them in something, here and there, here and there, and that will be enough. By that we draw the light that reforms.

47. S. (01:25:05) When we annul, how do we know what actions we can take?

R. Our annulment is only with respect to the friends, always. When we have to annul in order to connect to them and by that to annul our ego and in the ego we annul the upper light can ready illuminate, that is what we need to do.

48. S. (01:25:50) When a person feels certain action of the upper towards him, what is he supposed to do with it, see a certain example in it, he can’t understand it, he can’t copy it?

R. We are under the bestowal of the upper one upon us non-stop and this is why every time in each and every moment we need to try to annul to the upper one. When I'm willing to connect to Him, when I'm willing for Him to do any action that is required and I have no resistance to that, just let Him help me, understand and feel and agree with everything that He does on me, but that is also not a condition. First and foremost, I want to annul to Him, to be like a baby and our annulment to the upper one which is basically to the complete spirit of the group, complete. This annulment is called ‘being in the upper one like an embryo in his mother’. Like an embryo in the womb where it develops and the womb always develops it, cultivates it, bestows upon it ,this is how we should depict ourselves being in the group and this is how we will grow.

49. S. (01:27:44) It's still not clear which desires of the friends I fulfill if everyone has the same spiritual desires? Does it speak about corporal desires or some spiritual desires that are unknown to me?

R. We should annul towards the desires for connection, when I want to incorporate in the direction of the connection that I discovered in my friends, those desires to connect for those desires, I have to incorporate, I have to annul to them otherwise I will stay as a beast and I will die as a beast. If I want to start my development on the human being level, on the path of man, I have to see among my friends, not one hundred percent in each and everyone and not everyone, but wherever I identify all of this bestowal among them, I want to incorporate in them, I want to be with all my strength as much as I can in them. And doesn't matter to me that I'm not successful, this is the Creator that's putting these disturbances to me; however, as I make these efforts, then there is a verse, “seed will be a blessing”. So ultimately there will be sperm will be in the womb and the womb is the Creator and it will start developing in it.

50. S. (01:29:54) You put a focus that the annulment is towards the entire group. Is there a difference between this and one friend from the ten and what is the difference?

R. One friend in the ten is not good, it’s not good. You have to try to connect and be incorporated among a few friends. Even though it’s written that two is the least plural but it is not enough, at least to have 4, 5, 6, that’s good.

51. S. (01:30:35) You explained the annulment towords the entire group. What is the entire group?

R. The whole group is when there's a ten that is trying to connect and in the centre of their connection, what they're building between themselves, this is where everyone is drawn to, everyone wants to incorporate there. And there they discover the Creator.

52. S. (01:31:10) Is it possible to say that the Talmud of the Ten Sefirot is a system of relations with the Creator? Are the Creator’s thoughts concealed in the Talmud of the Ten Sefirot?

R. Yes, you can say that's as well.

53. S. (01:31:34) You said that we have to annul towards the friends’ yearning toward connection. Why is it so difficult to see it, why is it always concealed?

R. It's us who hide it, it’s not that it's so that is concealed. We by our qualities we hide the friends’ qualities that are drawn to connection. That’s called everyone who makes a flaw does it by his own flaws.

S. So how do we break this problem that exists in us? How do I come to a sensation of my friends’ desire for connection?

R. I learn how much they want to connect and from that I learn how I should connect.

S. But the sensation of the friends who have this yearning you’re saying I conceal it?

R. True.

S. So how do I get out of it?

R. You pray. That’s something you cannot do on your own, it’s the Creator who trips you and gives you this feeling. But we succeed more and more, just don't stop

53. S. (01:33:35) How do we come to agreement with all the friends in the spiritual work? It feels unrealistic, I don’t want it to feel unrealistic.

R. So don't do, what do you want from me? We're learning the laws of nature, you have to yearn for that. If you’re not yearning you’re not doing, but it should be clear to you where you are.

54. S. (01:34:05) Are the desires that come up in sensations and thoughts the actions of the Creator?

R. Yes.

55. S. (01:34:18) Is this the meaning of from your actions we shall know you?

R. Well, we’ll learn this in the future.

56. S. (01:34:30) Is it recommended to complete the study of TES with the drawings?

R. Yes and no. The truth is Rabash didn’t like these drawings, these sketches he didn’t like them. Maybe because it wasn’t customary with Baal HaSulam, it’s not in the general study of the Talmud, but we are all corrupt after being in schools and universities, many engineers, ecetera. So we better understand how to work with the sketches, for us it's more concrete. So I'm not so much against but don't go into it and really incorporate in it, you shouldn’t, too much. We will have drawings from time to time but not the way we used to.

57. S (01:35:44) Earlier you said that whoever wants to stay small is kept small. What did you mean, what does it mean to stay small?

R. That you are not demanding the force of the screen, the force of advancement from the Creator.

Kabala Medya

Kabala Medya

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Günlük Dersler31. čvc 2018(Morning)Preparation to the Lesson

Preparation to the Lesson

Preparation to the Lesson

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

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Sign in to like, save and subscribe to videos

Günlük Dersler31. čvc 2018(Morning)
Preparation to the Lesson

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