*This transcription is made from simultaneous translation which leaves possibility for errors.*

*Morning Lesson October 16, 2020*

*Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 8, #5*

30. R. Let us start and we will study as much as we can but the main thing like we said yesterday and the day before is the intention, when we study TES we don't yet attain what we are reading but as it says and Item 155 in the Introduction to TES even though we learn and we don't understand what we learn but we want to understand, then as a result we draw the light that reforms, the surrounding lights. Then we gradually begin to feel, understand and enter the spiritual world. Please, so with the intention that we wish to change as the result of this and begin to feel what we are learning.

Item 5 Reader (1:22 - 2:05)

5. *Thus, by raising this above MAN, which are the aforementioned Orot, the Behinat HaVaYaH de AB de Yodin mated, namely the collective Behinat Mochin de AK with Behinat Taamim de SAG, which are AHP.

This is because these Taamim de SAG did not have any breaking in them, and hence mated along with the Behinat AB de AK. This does not refer to the departing Orot from the Hevel AHP, only to the Behina of their actual self and Pnimiut.

31. R. From the request from the created beings it's raising MAN when we raise the lights it's called our Reshimot, we want to reach a higher state so the Bechinah, discernment HaVaYaH de AB de Yudin mated, meaning all that we want is to draw the light of Chochmah, that are the Mochin of AK, the light of Chochmah and the Taamim of SAG which is AHP these are vessels of bestowal, this is because these Taamim of SAG did not have any breaking in them because they are vessels of bestowal, so they mated along with the discernment AB, light of Chochmah, this does not refer to the departing Orot, lights of the Hevel of AHP of degree of Awzen, only in the Bechinah of their actual ...P’nimiut, on light of Chochmah itself. We will see below....Let us suffer together here and we are all aiming that what we are reading and we don’t understand. Even though we don't understand what we're learning we want to understand we are drawing upon ourselves we are just in a lack of awareness of it, so we want to be in the awareness according to that desire we draw the surrounding light.

Ohr Pinimi (4:09 - 5:41)

Ohr Pnimi

5. Mochin de AK with Behinat Taamim de Ruach.

Though all the Nekudim, even Rosh ha Aleph in them, extend from Nekudot de SAG, for which the MAN should have risen only up to the Nekudot in Rosh de SAG, in fact, they rose to Nekudot de SAG. However, because with this ascent, the Zivug de AB SAG occurred, during which the He’arat AB that reached SAG lowered the Hey Tata'a from the Eynaim de SAG to Peh de SAG, this connected the AHP that came out of Rosh de SAG. They return to Behinat Rosh, and the Nekudot connect with the Taamim de SAG into a single degree.

In that state, the Nekudot de SAG do not merit a name any longer, as they are annulled in the Upper Behina in them, being the Taamim. Hence, the ascent of MAN is also considered to have risen to the Taamim, for the Nekudot do not bear a name, as they are nullified before them, as the Rav has written (Part 6 item 6).

Know, that from here comes the rule that every ascent of MAN is from the Tachton to the Ali Elyon, and the Ali Elyon corrects them from the Elyon. This is because ZON raise the MAN their Elyon, which are YESHSUT, to the Ali Elyon, which are AVI. AVI correct them for YESHSUT, and so it is in all the degrees.

It is so because any ascent of MAN induces the lowering of the Hey Tata'a from the Nikvey Eynaim down, by which it acquires the GAR. Hence, when ZON raise the MAN de YESHSUT, they induce the lowering of the Hey Tata'a from the Eynaim de AVI downward. In that state YESHSUT connect with AVI into a single degree and YESHSUT acquires its GAR, meaning Behinat AVI. You see that the MAN that ZON raised for YESHSUT rose to Behinot AVI, meaning to the Hey Tata'a in the Eynaim de AVI, which in turn, lowered it, thus correcting the Mochin de YESHSUT.

Thus, the Tachton raised the MAN for its Elyon, which are AVI. AVI mated together on the MAN and lowered the Hey Tata'a from their Eynaim downward, and thus connected YESHSUT to their own degree, and YESHSUT acquired its GAR. Now you can understand the Rav’s comparison (Part 6 item 6) of AB SAG to AVI and YESHSUT there.

This matter began in the first ascent of MAN in the Olamot, being the ascent of MAN of the Inner NHY de AK to the Taamim de Rosh SAG in the Rav’s words above (Part 6 item 6), which lowered the Hey Tata'a from Eynaim to Peh de SAG.

However, since here the Hey Tata'a rose to Keter, which is the Metzach, hence, the Hey Tata'a descended from Metzach to Peh. It is written, “By raising this above MAN, which are the aforementioned Orot, the Behinat HaVaYaH de AB de Yodin mated, namely the collective Behinat Mochin de AK with Behinat Taamim de SAG, which are AHP.” This is because Rosh SAG is called Awzen, Hotem, Peh, because the Upper Behina in it is the Ohr of the Awzen, meaning Bina.

It clothes Partzuf AB de AK from the Chazeh upward to Peh de AB. Hence, HGT de AB de AK are considered Behinat Mochin to SAG, and also as the general Mochin that extend from AK. this is because the first Partzuf de AK is higher than the Olamot and they only shine through HGT de AB, which are the Mochin de SAG de AK. After the He’arat Mochin from these AB extends to Rosh SAG, meaning to the Taamim, the Hey Tata'a descends from Metzach to Peh.

These Taamim de SAG did not have any breaking in them.

You must know here, that the breaking begins even before Olam ha Nekudim, meaning in the lower nine de Partzuf SAG de AK, called Nekudot de SAG, which expanded from Tabur de SAG down to its Sium Raglin (Part 6 item 3). Because they expanded from Tabur downward in the place of NHY de AK ha Pnimi, they mixed with Behina Dalet, which caused the Tzimtzum in both Olamot, called Tzimtzum NHY de AK.

Because of the mixing of Behina Bet, which is Bina, in Behina Dalet, which is Malchut, Bina acquired the Behinat Tzimtzum of Malchut. Hence, Bina and ZON departed from all the degrees outside, where AHP de Rosh came out into Behinat Guf and Bina and ZON de Guf came out to Behinat NHY below Tabur. Bina and ZON of the Eser Sefirot de NHY went completely out of Atzilut and became the Separated BYA.

Thus, in SAG too, Bina and ZON de NHY came out and fell to BYA as in the breaking of the vessels. However, this occurred only in Nekudot de SAG that expanded from Tabur down and mixed with Hey Tata'a. It does not concern the Upper half of SAG at all, called Taamim, which end above Tabur de AK. this is the meaning of the words, “The ascents of MAN were to the Taamim de SAG, which did not have any breaking in them.”

Departing Orot from the Hevel AHP, only to the Behina of their actual self and Pnimiut.

There are two kinds of AHP:

Rosh de SAG, called Taamim de SAG. Because its Koma is up to Bina, it is named AHP.
The Havalim of AHP, which departed from the degree. They are considered branches that come out of SAG, which are Se’arot Dikna de SAG that become Shorashim to the GAR de Nekudim (Part 6 item 4). That is why it is written that the Zivug de AB was with the AHP, being the Taamim de SAG, and not with the Partzuf Se’arot, which came out, being Behinot Nekudot de Rosh SAG that were broken.

Although the Elyon is related to the Eser Sefirot de Nekudim, it is only the Nekudot de SAG, meaning the Se’arot Dikna. However, they are nullified in Taamim de SAG and do not bear a name at all, since the Zivug de AB connects them to the degree of Rosh de SAG during the Zivug (Part 8, Ohr Pnimi, beginning ofitem 5).

32. R. I think maybe just understanding all of these things to bring them closer to us we should still go to Histaklut P’nimit after this part after every part TES, there is an addition that explains in a short way more to the point what we're talking about. So let's go to Histaklut Pinimit of Part 8 And learn what is there is it will help us find our way where we are otherwise we fell here and a few people here might not even know what we're speaking about.

Histaklut Pinimit (6:32 - 7:08)

We have yet to understand what is brought in several places, that the place of MA and BON is from Tabur of the Partzuf downward, as well as the matter of the five Sefirot TNHYM of the Partzuf, whose place is from Tabur of every Partzuf downward. According to the above, there is only one Sefira there, Sefirat Malchut.

The thing is that the Rav has already noted in several places that there is no Malchut without NHY, as it is written, “three flocks of sheep lying there by it.” The reason for it has already been explained in Part 5, Ohr Pnimi item 45. It states that the three Sefirot Hod, Yesod, Malchut, are all but an expansion of the Kli Malchut. Thus, in Kli Malchut there are three Sefirot HYM.

It is also known that in Behinat Achoraim, the Netzah and Hod are considered one Sefira, and they are mingled in one another indistinguishably. Hence, all these four Sefirot NHYM are only considered Sefirat Malchut, but when the Ohr reaches them from the Behinat Panim, the Netzah is then separated from the Hod, and the merit of Hod becomes apparent. Then they are considered two separate Sefirot.

However, even then, since the four Sefirot were once connected, they no longer part. Rather, it is considered that Netzah contains the four Sefirot NHYM from the Behinat “right”, and Hod contains the four Sefirot NHYM from the Behinat “left”.

You can therefore see how there are always four Sefirot Netzah, Hod, Yesod, Malchut in the Malchut. Thus, you should know that even though the place from Tabur de AK down is indeed only Sefirat Malchut, still there are four Sefirot NHYM there.

We have yet to explain the issue of MA and BON, which are always from Tabur down. This is a completely different matter, for it is not considered among the Sefirot of the five Behinot de Ohr Yashar, when the place from Tabur down is considered the four Sefirot NHYM. Rather, it is by measurements of Koma, of the five Partzufim Galgalta, AB, SAG, MA and BON.

Know, that from the perspective of the measurement of the Koma, MA and BON are considered as one Koma that comes out by Zivug de Hakaa in the Masach, whose Aviut is from Behina Aleph, extending only Komat ZA. The reason is that here there are but four Behinot of Aviut in the Masach: Komat Keter comes out on Masach de Behina Dalet etc. and Komat ZA on Masach de Behina Aleph.

However, on a Masach that is already purified, such as Behinat Keter, from which Komat Malchut should stem, there is no Hakaa between that and the Ohr Elyon, in such a way that a Komat Partzuf would emerge off it in Rosh, Toch, Sof. This is because it is not in Shinui Tzura from the Ohr Elyon. Hence, there is only Zivug de Hakaa until the measure of Aviut de Behina Aleph.

Moreover, even Behina Aleph is considered a very frail Aviut, and in Masach de Behina Aleph the Zivug de Hakaa is called Histaklut Dak, from which there is no Hitpashtut Partzuf in Behinat RTS (see Part 3, Chap 11, item 6, and Ohr Pnimi there).

This Partzuf MA and BON that came out on Masach de Behina Aleph was only through a special Tikun, meaning by the ascent of the lower Hey to the Eynaim, where the two Heyin connected together, the First Hey with the Last Hey (this Part, item 44). The association of this Aviut with Behina Aleph induced a sufficient Zivug de Hakaa to produce a Partzuf in RTS, called MA and BON. However, without the association of the last Hey, Behina Aleph too is unfit for Zivug on producing a Partzuf.

R. It is building the system from above downwards, Partzufim, Olamot, Sephirot, all of the structure and the hardware. and the second included is the making of reality

Reader Providing for them and developing them.

33. R. Meaning what forces go through all the system.

Reader

34. R. All in order to bestow to the lower ones.

Reader

35. R. (8:06) From the Creator to the created beings.

Reader

36. R. Meaning as much as we want we try to resemble the Creator from below upward.

Reader

3.7. R. As much as we try to connect an ask the Creator to help us

Reader

38. R. That our souls are all in one system called Adam Ha Rishon, and this is done in such a wrapping that what is wrapping it is called the world.

Reader

39. R. First all of the systems were established from above downward, from the shattering and the correction, everything in a purposeful way.

Reader

40. S. (10:36) How do I summarize this whole writing?

R. He says we have two inclusives from above down where the system is stabilized now from below upwards there is a force that brings it life the force that gives its livelihood it comes in a way that it bestows from above downward and also by giving livelihood to the system and the way that the system responds so it depends and is connected to the system from below upwards. It is things that are simple, you can depict them each one to their own. That is what's going on for now. Now we are going to learn about the system and how it corrects itself all the way to the end of correction.

41. S. (11:31) This system in which the soul exists which manner does it work on us in order to invite us and pull us from below upward?

R. The soul can be the whole system which could be called the soul of Adam Ha Rishon the soul is the general structure and also the inner structure that each one of us have and needs to reveal, correct and connect all of the other parts. It all depends on what we are speaking about exactly.

S. Let us say we are even talking about the soul of Adam HaRishon understood that we read in Item 6 where it also speaks about the rise of the MAN, this is what it is about that the system has to raise MAN for correction?

R. Of course but why are you separating? It is the same system in different states that we are learning about but it is only one system, one soul called the soul of Adam Ha Rishon and on behalf of the Creator, but still going on that soul by these spheres, by these systems called worlds.

S. If I may ask about the MAN here he writes in Item 5 that the raising of MAN are lights, but we learned that MAN is a deficiency that is raised up?

R. That is as reflected light, but it is returning lights, that is our work, our work is raised MAN Mayin Nukvin, that we want to be the bestower that is why it's called Mayin water the force of bestowal, and Nukvin means a deficiency, something that is lacking, and the deficiency of the force of bestowal, this is what we raised upward and we get forces which correct us.

S. In which stage the simple deficiency for connection that we build between us becomes light, reflected light when does this happen?

R. Deficiency does not become light, it awakens a response from above that bestows upon us and then when we start connecting from the force that comes from the Creator, from that the light comes.

42. S. (14:35) We learn in each and everything with the cascading and the cause and effect what is the root of the shattering of Partzuf.

R. That the will to receive is revealed that is not covered with a Masach, screen, that Partzuf thought that it had a screen and for that reason it can receive in order to bestow, but it was revealed that it didn't have the force of the screen and he received in order to receive and that is called the shattering.

43. S. (15:19) Baal HaSulam explains to us here very clearly that in this part it only speaks about the work from above downward, about the structure of the world and it's not our apart at all, usually in the study it always mixes because we are all engaging and many things what is our part what is the raising of MAN, ...

R. You don't have to make any separation the fact that we want to uplift and reach connection to bestow to one another and from this to bestow to the Creator that is a deficiency that we raise to Him that He will organize this deficiency and give us the forces to truly want and to truly bestow to Him, to cause to give Him a deficiency to help us, that from our raising MAN from our own deficiency to the Creator we create a deficiency in Him and that is called MAD then we receive forces that awaken us correctly organizing us and then we are ready to accept that upper light in the force of the screen and in such a way organize our correct of correction with the Creator.

44. S. (17:00) What does the force of Masach depend upon from our side?

R. As much as we get the light that reforms from above.

45. S. (17:14) Everything is mixed up with the bad and it has in it the joy, the will to receive is mixed in here, how come?

R. It is not suddenly, it is from above down Partzufim cascaded from Ein Sof to this world we see that all of the desires that were in order to bestow that the force of bestowal in them gradually weakened until they reach in order to receive, then they raise MAN asking to give us the force of the Masach, screen, meaning specifically by that there is an interconnection between the created being and the Creator by the created being asking for forces. We don't have any other way to connect to the Creator only from the deficiency to want to be like him. That we want to bestow that we want to be in adhesion with him that we want to be in equivalence of form with Him.

S.

R. The first one was a preparation for our lives for our reality and the second is what we raised upward.

S. The second generality is a point of creation of man seemingly the will to receive that is man?

R. The second is the will to receive in man that feels that needs a correction in order to equalize with the Creator.

46. S. (19:00) We learned that the light is an absolute rest and the only change occurs in our vessel so what needs to happen for us to discover these first ten Sephirot in the ten?

R. You need to raise a desire to be connected between you and a measure of bestowal as much as you can, the first degree of connection between you to bestow to one another and the Creator you will reveal the system. The connection between you is called 10 Sephirot, then from that you can already start rising and working, the whole problem is to reach the 10 Sephirot and then to that you enter gradually. It is a problem like in our world, there is still a problem in conception and giving birth to a baby, all of these things are full of questions that we still don't really know what it depends upon. To get pregnant to not get pregnant, how, why not, what disturbs, we still don't really understand all of that. It is a problem, in spirituality even more.

Item 1 Histaklut Pinimit Reader (20:40) continues... Emerges from the forehead

47. R. We have Partzuf de SAG and from the Metzach de Rosh de SAG, we get Olam Atzilut, it is called Olam Atzilut the new MA.

Reader And we need however to remember and know....

R. Set in the state of smallness, Olam Atzilut it doesn't even exist it is just a Partzuf, small, but when the light comes from above and starts filling the vessels of the Katnut, smallness and they start developing and reaching Gadlut, greatness then they fill with the upper light and they become a whole world, a whole Olam, world.

Reader because in Katnut smallness the male is also in the degree of BON...

R. Meaning can't bestow or anything it is in a minimal state..

Reader when the Zivug occurs in the place of the Keter which is the Metzach...

R. BON means that it receives MAN, MA is called that it bestows

Reader only in Gadlut, in adulthood....

R. Malchut descends from the Aviut Shoresh this is called Metzach and comes to its place in Aviut Dalet

Reader From the Peh of Chotem or Awzen....

R. Then comes Partzuf and the lights fill it and then together the lights and the vessel start to perform and then it is called Partzuf de Atzilut or MA de Alephin The sign of the Letter Aleph means Tzimtzum Bet and a Parsa in the middle and above and below it is the GE and AHP.

Reader Therefore it is called the new MA....

R. That he can't bestow anything

Reader that is the level of Malchut....

R. This is kind of like in the introduction.

Reader From this you learn that all Partzufim....

R. What does he want to explain here? That all in all in all of creation all we have is three states, the first state is Galgatta AB SAG which belong to Olam de AK, a second state that belongs to the world of Nekudim, so if Galgatta AB SAG are like KCHB, so ZA is the degree MA the Olam of Nekudim on the Aviut of Aleph, then there is also the world's of ABYA all of the Aviut of the Shoresh from its foundation and in this way from above downwards all of the five worlds we have the realization of the five degrees of Aviut from the world of Ein Sof, Dalet Gimel Bet Galagatta AB SAG, Aleph in the world of Nekudim and Shoresh in Atzilut and Briyah In this way these worlds expand from above downwards this is essentially what he told us.

Reader Item 2 and it has been clarified...

R. In the world of Nekudim and the world of Atzilut include BYA

Reader It is a matter of the second restriction....

R. In the world of Nekudim

Reader that rose to Enaiyim or Metzach

R. And the world of Atzilut

Reader Therefore the matter of Gadlut....

R. That you can work through the vessels of GE only there is no forces to work and all of the vessels and sometimes there is in all the ten Sephirot, this is also called AHP.

Reader Through the upper Zivug.....

R. It brings the light of Chochmah and the light of Chassidim to the vessels.

Reader A new light emerges...

R. Meaning there were vessels in the activating of GE and Keter of Chochmah and now they can activate another edition of desires, of vessels, Binah, ZA and Malchut and it all depends how the light shines from above.

Reader since it returns the AHP to the degree.....

R. Aleph is a hint to the Tzimtzum Bet, second restriction as we said so when we write down a state of a Partzuf that it was in the second restriction and it returns to the Tzimtzum Aleph, first restriction that it was in Katnut, smallness and it goes back to Gadlut, greatness so we write it as a letter Aleph

Reader and you already know....

R. We learned that in Galgatta also that the screen in the Tabur needs to rise to the Peh of the Rosh and perform a Zivug de Hakaa to give birth to a new Partzuf

Reader therefore it elicits four levels...

R. When the screen arises from the Tabur to the Peh.

Reader There there are also three complete....

R. So up to here is it clear?

48. S. (32:07) What is the state BON, what should I understand that something is in the state of BON ?

R. It is the lowest degree.

S. What is the significance of it?

R. I don't understand.

S. What does it mean that it's on the smallest degree?

R. It is the smallest Masach on the will to receive.

S. Can it still bestow?

R. No, it can’t bestow BON does not bestow only from MA and onward.

49. S. (32:44) From the side of the purification of the screen that extends from the Bitush of the inner and surrounding light, how is this related to our daily work?

R. We don't feel it but it happens, the fact that you depart from a state that you were in and you come out of it you feel that you can't in something to hold on to it, to that state and you let go of that effort, that work, that state, then afterwards you feel the exit and it gives you discernments for the new states, how to approach it in a more correct way, how to scrutinize the discernments for the new state.

S. The beating of the inner light of the surrounding light how do you explain this to understand what it's about in the ten?

R. Yes, let's say that you're here as a guest and I'm giving you treats and you are taking from it and you're eating it and enjoying it in order to give me pleasure and not for your own pleasure, even though it tastes really good. You really are exploding inside how to have and feel the flavors with me and not to enjoy it on your own, meaning that you, in the feeling of these tastes you want to feel how I love you and not how you enjoy it in your beast. Then you have the Bitushim.

S. My own Bitush, do I want to taste the meal?

R. You want to taste a meal only because in these flavors you want to feel how I love you.

S. But I'm not eating.

R. Yes, you're eating, what do you mean you're not eating, if you're not eating so you're disregarding me, I prepared this meal for you, I prepared everything if you don't eat, you're pushing it away.

S. So where is the beating?

R. It is your inner beating that you really want to enjoy but to enjoy the food and here you want specifically while struggling with yourself, you want to enjoy the pleasure that you are giving me and if not for that you won't enjoy it.

S. It's nice, so nevertheless even though I don't want to eat I will eat in order not to insult the host?

R. You really want to eat but you're putting a restriction on wanting to eat and now you are only willing to eat to the extent that you can think about me how I prepared it for you, how I want to give you joy and that is what you want to discover in the food. Not your own pleasure .

S. So our work in the ten is like that already correct?

R. Yes, it is very difficult work, yes, try to depict it and see that it is impossible, but what do you do when you help each other, we help each other to taste that it is impossible and then we ask for the forces from the Creator. And the Creator brings us the force from above, even though we really want to enjoy and we are so weak against these pleasures we still get forces from above and can overcome the pleasure that we feel and taste only because we want to respect the landlord, we want to feel his love.

S. So there's room for a prayer together?

R. Of course without that it's impossible with our forces.

50. S. (37:39) This means according to what he describes now, what we have to do is to constantly build and create between us connection and love together with the Creator and hold on to it and then we can already appreciate the pleasure and do a Bitush?.

R. Yes.

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