PART 2

Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 3. Chapter 15. #3 (" It therefore turns out that in Hitzoniut .. ")

Item 3 ARI “If therefore it turns out there are only ….” (00:01 - 00:56)

45. R. I don't have so much to add and he doesn't add too much as well we have three vessels for the lights Nefesh, Ruach, Neshama which are internal because Haya and Yechida until the final correction we can't actually correct in full and he says therefore it turns out that in externality there are only three aspects which are the three vessels of external, middle and internal so the lights of Nefesh, Ruach, Neshama can dress in permanence as there are vessels against them but opposite the lights Haya and Yechida, there are no vessels that can dress into. Because the vessels of the will to receive before the final correction cannot actually be corrected, even the small vessel of the will to receive can't be corrected in order to bestow so they remain as surrounding light. So we have the whole structure of Adam HaRishon as it had inner light and inner vessels and it broke, shattering so everything it had before the shattering the lights are parted and we can bring it to correction only partially, only in part of the vessels, there are vessels there of Shoresh Aleph Bet and Gimel and they're the lights of Nefesh Ruach Neshama are clothed but the lights Haya and Yechida cannot enter the vessels.

They can't enter the inner vessels only as a small illumination that is until the final correction. In the final correction, all of the inner vessels will be connected and there will be an action that comes from above called Rav Paelim m’Kabtziel, where all of the vessels will come together and the lights will influence the vessels and correct them being the final correction. It is a very unique and indescribable action, but this is what the Kabbalists write. They see, feel, and attain it until the degree we cannot correct more than the light of Nefesh, Ruach, Neshama in the vessels of Keter, Hochma, Bina and the lights Haya and Yechida with the vessel's ZA and Malchut cannot be corrected, it is the opposite relationship between the lights in the vessels.

Item 4 “The Ohr Yashar expands from above downward ….” (04:13 - 05:20)

Item 2 Ohr Pnimi “Because the Ohr Yashar has a way of always expanding ….” (05:21 - 06:08)

Item 5 “The Ohr Hozer that leaves the Malchut ….” (06:09 - 07:03)

46. R. He doesn't add anything to it.

Item 3 Ohr Pnimi “The square means the letters of the name….” (07:10 - 08:44)

47. R. Specifically by the influence of the light, where the letters connect to the complete name of Elokim, in that we find the qualities of the Creator. Even though we are having the refinement of the screen here but with it the light builds the vessels, enters the vessels and expresses itself through the vessels. There is a very unique matter here, on the one hand it is the light of Ein Sof but when it goes into the vessels, formatting them then certainly the vessels become clearer and clearer, the desires, as fitting for the light and then the light builds the letters and arranges the letters. Through them it expresses itself and then instead of the abstract light, the hidden light, the direct light before the entrance to the vessels, we now see the vessels that have been influenced and shaped by the light. So the light shaped the desire in a way that through the desire we can read it. So it is like through our devices we find the electricity current and there are qualities and attributes, we reveal it through the vessels.

The phenomena that used to be hidden and perhaps more whole and loftier but in the vessels there is a great addition that we can discover and work with these qualities. Certainly until the final correction we can't discover the entire light of Ein Sof, only in the final correction does it appear as NRNHY. Still we are very much longing for it because that brings us adhesion attainment, a grip on the Upper light. On the one hand, the Upper abstract light is the greatest light, but when it dresses in the vessels it becomes bounded by the vessels. Yet through the vessels, according to equivalence of form between them, through the vessels, we can read and sense, detect what is the Upper light. That is the clothing of the Creator in the created being.

48. S. What he writes here about the name Elokim is this the way the Creator clothes?

R. Yes, the names of the Creator Elokim, Adonai, Ekyeh, there are many names of the Creator. They are called the clothing of the light of Ein Sof, surrounding light inside the Kli and the vessel that receives the light, receives the light according to the equivalence of form with the light according to the extent the vessel is similar to the light. Therefore, according to the vessel. We can say that this quality exists in the light, a different quality exists in the light, or another quality. Then through the vessels we can name the lights, anything that is in the light we can name only through the vessels. This is the essence of the wisdom of Kabbalah, how we came from created beings, we can attain the Creator. Although it is impossible to attain Him but to the extent that we adapt ourselves to the Creator, according to this adaptation, He is clothed and felt in us and that is how we name every feeling that we have as the Creator. Therefore, the Creator has many forms according to how He is revealed in us, according to our qualities He is revealed. In general, the Creator is revealed Keter, Hochma, Bina, ZA, Malchut of the vessel, in the lights NRNHY and therefore the general name of the Creator is the tip of the Yod YKVK, KHBZAM and the lights that are in them. This is a general template of the created being that arranges itself so to reveal the Creator inside of it.

S. What is the addition of Elokim if it is YKVK as the structure, what is the addition?

R. It has to do with the second restriction, YKVK has to do with the first restriction that Elohim has to do with the second restriction. We learned that equalizing the Creator, approaching and revealing the Creator is impossible by using all of our five vessels. But rather a broken vessel, we have to reconstruct from light to heavy; therefore, we first work with the vessels of bestowal which are coarseness of Shoresh one and two and in it we reveal the quality of KHB, root 12, they match the letters ELEH and there are other vessels, ZA Malchut which are vessels of the will to receive these we have to correct in order to bestow and then we add to the letters Aleph Lahmed, Hei, the letters Yod and Mem, and then we get the name Elokim or Mi Eleh, we learn it, we explain it. These are all levels of correction of one vessel, ten Sefirot where, because of the weakness of the screens in the created beings we can't approach the complete name directly but only through corrections first and smallness and then in greatness of the whole vessel.

S. What is the cascading of the light, this is the purification of the vessel?

R. By the light entering the vessel, it causes the canceling of the screen, meaning the refining of the screen as more correct, or accurate. We already learned it in previous parts.

49. S. (16:24) Why do we say that the Upper light is formless but we do attain it as a form?

R. If there is a question, there is an Upper light that awakens the question; otherwise, no question can awaken in the created being so there is room for the question, that's number one. Number two I didn't understand your question, so please repeat it.

S. We say the Upper light is completely formless before it reaches the vessels, that there is no form, that we can say it is completely formless, but when we attain it in our vessels and it formats the vessel, so we do feel it in a certain form, we can say it is this or that.

R. Correct.

S. So we're relating to the same formless force so maybe we're attending it, but we're relating to it as if it has a form?

R. We don't attain the Upper light, you can't say it's the Upper light. What you attain is inner light and to say that it is the Upper light is incorrect.

S. We attain forms, why is the formless Upper light built a specific form that the Kabbalists attain?

R. From the four phases of direct light, this is what we learn and how we build it.

S. The letters are the same letters. All the Kabbalists attain the same letters, so what does it mean that every part of the soul attains the same form of the Creator and there's no difference in the forms, everybody attains the same forms?

R. The structure of each and every soul is similar to the other souls and the structure of the common soul called Adam, so of course, we use the same letters, the same lights, the same screens, the same vessels, that all depends on the degree. Only on the vessels themselves, only on the coarseness of the screen, other than that there is no difference between anyone.

50. S. (19:35) What does it mean that KHB clothes ZA and becomes ELEH and refined to its root?

R. The expansion from above downward and the refining from below upward are all included in one another, all of those discernments and in each Sefirot do you have 25 Sefirot and likewise all of creation, although it is made out of a small template of the four phases with the root it becomes an infinite circle from every direction. Like a ball, not even a ball but with infinite number of dimensions because the incorporation is done with the reflected light from each discernment in the ten Sefirot, attributes in an unlimited way.

S. What does it mean that the light enters the form of the vessels, that it expresses itself through the letters and then you can read them and learn from them?

R. Yes, because we don't feel the light, we feel the letters, we always feel the vessels, do I feel the world? I don't feel the world, I feel something that permeates me and depicts to me the shape of the world. Say in a minute I will wake up and I will see with a different sense that there is no world here, not you, not anything but something else. Everything that was will be as it is written about the end of correction, we were as dreamers. It is as if we were dreaming, we felt we were in a certain world that we had relatives, people who are far and close to us, friends. But nothing, nothing is real and this is why it is called the imaginary world.

S. When we speak about it in the way of feelings, you feel the letters?

R. You feel the vessels, through the vessels you read the qualities and that is why you call them letters. A letter is a sign, it is not a letter that you write, through these signs you attain the relation of the Upper one to you and there are also letters that you build from you to the Upper one, it is like a code by which you connect to one another.

S. So it is like music you connect to the music?

R. Correct.

51. S. (22:43) It is written that there are five lights that restrict, are we speaking about the five Partzufim of the world AK created under the name of Elokim that was determined under the first restriction?

R. Yes.

Histaklut Pnimit of Part 3 “We must understand the difference between the 13 times….” (23:15 - 26:24)

Item 2 “There are explained 13 kinds of Sefirot….” (26:35 - 27:14)

52. R. We should know not only the names of these ten Sefirot with their variations, but also how and when we use them and what they imply, these changes.

Item 3 “There isn't a degree that does not consist of Eser Sefirot….” (27:29 - 28:25)

53. S. What are those 13 kinds of ten Sefirot?

R. To tell us how the light dresses in the vessel, influencing the vessel. In all of creation there are light and desire, light is the force of bestowal and the force of reception, these two forces. He is telling you what connections there are between them, how the light dresses in the vessel according to the equivalence of form between them, what forms of equivalence of form? There are between the light and the desire although the desire is a will to receive, opposite from the light and this is a desire to bestow and there's no proximity between them as they are far each one on the other extreme but because one can restrict itself after the restriction it can perform all kinds of operations in order to connect to the light in all kinds of forms of connection. These forms of connection, according to the forms of connection, the light fills the desire and according to the forms of connection, the light that fills the desire acquires a certain name according to the desire that changed according to the light that fills it. The light that is in the desire is the same light that is outside of it but when we reveal it through the desire, we name it according to the desire that is absorbed and received. You end up having all kinds of names to the lights, but the light is the same light only the desire that perceives it according to its adaptation in each and every state names the light. So, the light itself has no name, it is the abstract Upper light but the desire according to how it perceives, grasps the light, names the light. For example, sunlight as it passes through the glass and it becomes green, yellow or red, you call it red light, it's not red light, the glass added to the white light, added its own quality and this is why we call the light by the name of the vessel.

S. It is still ten Sefirot?

R. I didn't understand.

S. Along with that that the colors are different, it is still ten Sefirot?

R. For certain that can't be otherwise because we learned it from the world of Ein Sof that the light that operates on the desire builds the desire in five phases, root one, two, three, four. In here there can't be any changes as the light that comes through the development of the desire from Keter builds Malchut and by this, this is where it all ends. We don't talk about the four phases of direct light where the light builds the desire but about the reaction of the desire to the light that built it and the whole of the wisdom of Kabbalah talks only about the reactions of the created being, the desire to the light, to the Creator.

54. S. (32:35) From all of this there are discernments in the light that he says that there are ten Sefirot, it is only a result of the meeting of the vessel?

R. We don't know what light is. We don't know. We name it according to our attachment out of the desire, out of the vessel, but the light before the desire we don't feel it, we only speak from the results because we are created beings.

S. He is saying that there are ten Sefirot in the Upper light meaning there's ten Sefirot in the vessel, why does he say there are ten Sefirot in the light?

R. Because that's how the vessel feels. The light builds in it these phenomena but the light itself is completely abstract. I can't say a word about it before it enters the vessel. I can't say anything about it.

S. But he says there's ten Sefirot in the light of Ein Sof.

R. He should speak about it in such a way that he should have something with which to connect to the Upper light and to you to explain things but when he speaks of the light of Ein Sof, it is also with respect to the vessel, not from the perspective of the light itself. In the light itself, he doesn't even have the name of light of Ein Sof because Ein Sof means you discover a quality in the light but you always discover the qualities within your own vessel that reveal a certain phenomenon that was unknown in which you call light.

S. The vessel brings back reflected light and then prints ten Sefirot in the Upper light.

R. According to what the Upper light, according to how the Upper light creates the vessel creates a reaction in the vessel, accordingly the vessel responds and reflects itself back to the Upper light.

S. It's not so clear, but okay.

55. S. (35:48) Also in the general end of correction, we still experience the light only through the vessels not becoming a part of it?

R. I don't know, I've never been to the end of correction, I can’t tell you I was and I came back to tell you. We can't talk about these things, but for the purpose of the general picture, we probably get there and by being included in the Upper light we attain the other qualities above the vessel. But how we attain not from within the vessel I don't know, I don't understand it.

56. S. (36:39) Baal HaSulam writes in Item 155 that from the big desire to know what we are studying we draw the reflected light you said that we have to learn together when we study TES.

R. Yes.

S. How do I connect as Baal HaSulam says, from the big desire to know that it won't take over and become the essential thing, how do we balance?

R. Knowing and understanding is not our goal, I understand it is a correct inclination, tendency on the part of a person when he learns science, but we needn't learn science but Torah. Meaning we want the light which is called Torah, the light that is in these texts through them, it will influence us and correct us with the result of the learning not being that I stuff myself with what is written in every page of the study of TES but that I will come out to feel these things like Baal HaSulam, the ARI felt it and then wrote so I have to come through their writing to the feeling, this is my work.

S. The big desire to learn is something that we as a ten can reach before the study to come to it together?

R. Yes, we come in order to attain these actions in our vessels. Attainment means that I have vessels that are similar to the light as much as possible and accordingly will be my level of attainment higher and higher.

57. S. (38:59) Can you explain the difference between Nefesh, Ruach, Neshama, Haya, Yechida?

R. We will learn it together, wait, here it is only about the general system, you will come to a place where you begin to learn what is each light NRNHY what they are and where they stem from, how we reveal it with what vessels and coarseness in which operations, we will learn it together.

Chapter 2 A “The measure of the light that is suitable for clothing….” (40:00 - 41:29)

58. R. I can't add more than what they're saying, because they're speaking simply and concretely unless you asked specifically about this.

59. S. (41:51) How is the reflected light revealed in our work?

R. Through the restriction and the screen.

60. S. (42:02) If the light is already clear and there is no form, does everything depend on our preparation?

R. The light depends on the vessel and the vessel means after the restriction, the screen and the reflected light, which grasps the Upper light within it, requires great preparations to feel the light that is in front of it. We are in an ocean of light, but we don't feel it because we have no measure of adaptation of equivalence with the light. In other words, the will to bestow of the light does not match our will to receive. When we have a desire to bestow according to our desire to bestow and the desire to bestow of the light, the light will clothe within us, within that desire to bestow. Once we have a similar quality to the light, in the vessel, in order for us to come to the same form of bestowal for the light, for this we have to ask the Creator to influence our will to receive so our will to receive becomes similar to the desire to bestow. That is how it works and then we will receive the correction from this Upper light which surrounds us and we will get a desire that will be a desire to bestow and in the desire to bestow according to the equivalence of form the light will clothe inside the desire to bestow. This is all we need.

61. S. (44:14) How should we know if we are in the right feeling during the work?

R. You can't know it except through your practical progress, that is how it works.

62. S. (44:39) The clothing, what is the difference if the clothing of the Upper one clothe in the lower one and when the lower one clothes in the Upper one?

R. That happens to the screens which are called clothings.

S. When they clothe together?

R. There must be a correlation between the two.

S. This is called adhesion?

R. Right.

63. S. (45:15) The fact Malchut can't raise the reflected light on the coarseness of 3 and 4 does this affect the clothing of the ten Sefirot of direct light?

R. Of course, and according to that the ten Sefirot of direct light or also not whole, that is called that there is a clothing of the light on the degrees of root 1 and 2 on 3 and 4, it's not the real light is the light of birth, we will speak about what it all means.

Item 2 Chapter 2 “The light that was destined to receive the light….” (46:08 - 48:09)

64. R. Just as the direct light create Malchut through the nine Sefirot in the Malchut, we have all the preparations for the ten desires of the light, because the light created it in such a way so Malchut which restricts itself and puts the screen and the reflected light can clothe these ten Sefirot in the Upper light or the first nine Sefirot as we say from the light that comes out of her to the Creator and in this way they clothe the ten Sefirot of direct light clothes in the ten Sefirot of the reflected light.

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